A Comprehensive Exegetical Study of Surah A-Tahrim: Classical and Contemporary Commentaries

Audio teaser: Prophetic Honey and Personal Accountability

Abstract

Surah At-Tahrim, the sixty-sixth chapter of the Qur’an, located in the twenty-eighth Juz, is a pivotal Medinan text composed of twelve verses. Chronologically ordered as the 107th surah according to the transmission of Ibn Abbas, historical exegesis places its revelation around the seventh or eighth year of the Hijrah, a period following the Treaty of Hudaybiyyah when the early Islamic state was consolidating its socio-religious structures. This surah serves as the thematic and structural culmination of the sixth major textual grouping of the Qur’an, which begins with Surah Qaf (Chapter 50), maintaining a persistent focus on eschatological accountability and the ethical requirements of faith. Structurally, At-Tahrim forms an analytical pair with the preceding Surah At-Talaq (Chapter 65). While Surah At-Talaq establishes the legal and ethical boundaries to be observed by a believer during the dissolution of marital ties, Surah At-Tahrim delineates the complementary ethical limits that must govern the expression of marital love, familial attachment, and the pursuit of domestic harmony. This exegesis provides a detailed, verse-by-verse analysis of Surah At-Tahrim, drawing upon classical exegesises such as those of Al-Tabari, Al-Qurtubi, Ibn Kathir, and Al-Jalalayn, and harmonizing them with contemporary works including Sayyid Abul A’la Maududi’s Tafheem-ul-Quran and Mufti Muhammad Shafi Usmani’s Ma’ariful Quran. To illustrate the linguistic nuances of the text, twelve major English translations—including that of M.A.S. Abdel Haleem—are cited and contrasted for every verse.

Circumstances of Revelation (Asbab al-Nuzul)

The circumstances surrounding the revelation of Surah At-Tahrim are essential for understanding its legal, ethical, and theological dimensions. The classical exegetical tradition presents two primary historical accounts that explain the domestic context of the Prophet Muhammad’s household, which prompted these divine statements.

The Honey Incident

The primary and most historically authentic account of the surah’s revelation is recorded in the canonical collections of Sahih al-Bukhari and Sahih Muslim on the direct authority of Aisha, the wife of the Prophet. According to this narrative, the Prophet Muhammad would frequently stay in the apartment of his wife, Zaynab bint Jahsh, where she would serve him a high-quality honey drink. This extended stay aroused natural feelings of jealousy and rivalry among his other wives, particularly Aisha and Hafsa bint Umar.

To address this, Aisha and Hafsa devised a plan. They agreed that whichever of them the Prophet visited first would say to him: “I detect on you the strong, unpleasant odor of Maghafir“. Maghafir is a sweet-tasting resin derived from the Urfut shrub, but it carries a distinct, highly unpleasant smell. Knowing the Prophet’s intense aversion to foul odors and his meticulous focus on personal hygiene, they anticipated this would discourage his extended visits.

When the Prophet visited them and was confronted with this comment, he replied: “No, but I have drunk honey in the house of Zaynab bint Jahsh, and I will never drink it again”. To maintain domestic harmony, he swore an oath to abstain from honey and requested that this vow remain confidential. It was at this juncture that the opening verses of Surah At-Tahrim were revealed, correcting the Prophet for forbidding upon himself that which God had declared lawful.

The Mariyah al-Qibtiyyah Account

A secondary narrative, widely discussed in classical exegesis but considered structurally and textually weaker by major traditional critics, concerns the Prophet’s concubine-wife, Mariyah al-Qibtiyyah (the Coptic mother of his son Ibrahim). This narrative, often transmitted through third-generation authorities such as Zayd ibn Aslam, suggests that the incident occurred in the house of Hafsa on her designated day. Hafsa supposedly found the Prophet in intimacy with Mariyah on her bed, which she perceived as a profound insult to her status.

To appease Hafsa’s anger, the Prophet reportedly swore an oath that he would make Mariyah forbidden (Haram) to himself and asked Hafsa to keep the matter secret. Hafsa, however, immediately disclosed the matter to Aisha, leading to domestic discord and the subsequent revelation of the Surah.

Classical Evaluation of the Historical Accounts

Classical exegesists such as Al-Qurtubi and Al-Ibn al-Arabi argue that the Honey Incident is the only robustly authentic occasion of revelation. Aisha’s eyewitness testimony, transmitted through an unbroken chain of highly authentic narrators, carries canonical superiority over the disjointed chains of the Mariyah narrative. The Mariyah account is categorized as having varying degrees of historical vulnerability and is frequently deemed apocryphal.

Nevertheless, both narratives highlight a shared theme: the human vulnerabilities present within the Prophetic household. The wives of the Prophet, while highly esteemed, were human beings who experienced natural emotions of envy, rivalry, and protective attachment. When these domestic dynamics threatened the peace of the Prophetic mission or risked creating unintended legal precedents, divine intervention corrected the situation, establishing boundaries for the household and the broader Muslim community.

Verse-by-Verse Commentary

Verse 1

يَـٰٓأَيُّهَا ٱلنَّبِىُّ لِمَ تُحَرِّمُ مَآ أَحَلَّ ٱللَّهُ لَكَ ۖ تَبْتَغِى مَرْضَاتَ أَزْوَٰجِكَ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ

Translator	English Translation
Abdel Haleem	Prophet, why do you prohibit yourself from what God has made lawful to you, seeking to please your wives? God is all-forgiving, most merciful.
Yusuf Ali	O Prophet! Why holdest thou to be forbidden that which Allah has made lawful to thee? Thou seekest to please thy consorts. But Allah is Oft-Forgiving, Most Merciful.
Muhammad Asad	O PROPHET! Why dost thou, out of a desire to please [one or another of] thy wives, impose [on thyself] a prohibition of something that God has made lawful to thee? But God is much-forgiving, a dispenser of grace.
Marmaduke Pickthall	O Prophet! Why bannest thou that which Allah hath made lawful for thee, seeking to please thy wives? And Allah is Forgiving, Merciful.
Arthur John Arberry	O Prophet, why forbiddest thou what God has made lawful to thee, seeking the good pleasure of thy wives? And God is All-forgiving, All-compassionate.
Mustafa Khattab	O Prophet! Why do you prohibit yourself from what Allah has made lawful to you, seeking to please your wives? And Allah is All-Forgiving, Most Merciful.
Faridul Haque	O dear Prophet (Mohammed – peace and blessings be upon him)! Why do you forbid for yourself the things that Allah has made lawful for you? You wish to please some of your wives; and Allah is Oft Forgiving, Most Merciful.
Sahih International	O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you, seeking to please your wives? And Allah is Forgiving and Merciful.
M. Farooq-i-Azam Malik	Prophet! why do you forbid yourself the things which Allah has made lawful to you? You seek the pleasure (of Allah) for your wives. And Allah is Great Protector, Ever Merciful.
Hilali-Khan	O Prophet! Why do you ban (for yourself) that which Allah has made lawful to you, seeking to please your wives? And Allah is Oft-Forgiving, Most Merciful.
Tahir-ul-Qadri	O (Esteemed) Prophet! Why do you forbid yourself (taking honey) which Allah has made lawful for you? (How well) you seek to please your wives! And Allah is Most Forgiving, Ever-Merciful.
Maulana Maududi	O Prophet, why do you forbid what Allah has made lawful for you? Is it to please your wives? Allah is Most Forgiving, Most Compassionate.

Exegesis and Commentary

The opening of Surah At-Tahrim features a rhetorical question that carries a gentle divine correction (itāb). The phrase lima tuharrim (“why do you forbid/prohibit”) does not accuse the Prophet of committing a sin, but points out the theological boundaries of legislation. Classical commentators like Al-Tabari and Al-Jalalayn emphasize that the Prophet did not change the divine legal category (halal) of honey or intimacy into a religious prohibition (haram). Instead, he took a personal oath to abstain from something lawful purely to maintain domestic peace and please his wives.

In his contemporary exegesis Tafheem-ul-Quran, Maulana Maududi notes that the actions of a prophet serve as a living law and precedent for the community. If the Prophet Muhammad’s act of self-prohibition had gone uncorrected, it could have been misconstrued by his followers as a permanent religious restriction. This could have led to a form of asceticism or an altering of the Shariah.

Thus, the divine intervention immediately re-establishes that the authority to determine what is lawful and unlawful rests solely with God. Mufti Shafi Usmani, in Ma’ariful Quran, explains that the concluding phrase wallahu ghafurun rahim (“And Allah is Forgiving, Merciful”) reassures the Prophet that his motivation—which was compassion and a desire for domestic harmony—was understood and forgiven, thereby safeguarding his prophetic infallibility (ismah).

Mufti Shafi Usmani further outlines three distinct jurisprudential categories regarding how one treats lawful things :

If an individual holds a lawful thing as unlawful as a matter of religious belief, it is a dangerous deviation and acts as an impermissible alteration of the Shariah.
If an individual does not believe it to be religiously unlawful, but bans it on himself by swearing an oath without a valid necessity, it is considered undesirable. The individual should break the oath and offer expiation (kaffarah).
If an individual makes a quiet mental resolve to abandon a lawful thing without an oath or believing it is forbidden, it is permissible, provided it is not treated as a religious law.

Verse 2

قَدْ فَرَضَ ٱللَّهُ لَكُمْ تَحِلَّةَ أَيْمَـٰنِكُمْ ۚ وَٱللَّهُ مَوْلَىٰكُمْ ۖ وَهُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ

Translator	English Translation
Abdel Haleem	God has already ordained for you [believers] the way to absolve yourselves from your oaths: God is your master, He is the All Knowing, the All 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.
Muhammad Asad	God has already ordained for you [O believers] the absolution from your oaths [of prohibition]: and God is your Lord Supreme, and He alone is All-Knowing, All-Wise.
Marmaduke Pickthall	Allah hath already ordained for you the dissolution of your oaths. And Allah is your Patron, and He is the Knower, the Wise.
Arthur John Arberry	God has already ordained for you the spoiling of your oaths; God is your Protector, and He is the All-knowing, the All-wise.
Mustafa Khattab	Allah has already ordained for you [believers] the way to absolve yourselves from your oaths. For Allah is your Guardian. And He is the All-Knowing, All-Wise.
Faridul Haque	Allah has ordained expiation for your oaths; and Allah is your Master; and Allah is the All Knowing, the Wise.
Sahih International	Allah has already ordained for you the dissolution of your oaths. And Allah is your protector, and He is the Knowing, the Wise.
M. Farooq-i-Azam Malik	Allah has already ordained for you (O men) the absolution from your oaths. And Allah is your Protector and He is the All-Knower, the All-Wise.
Hilali-Khan	Allah has already ordained for you (O men) the absolution from your oaths. And Allah is your Protector and He is the All-Knower, the All-Wise.
Tahir-ul-Qadri	Undoubtedly, Allah has ordained for you absolution from your oaths; and Allah is your Protector, and Allah is Knowing, Wise.
Maulana Maududi	Allah has already ordained for you the absolution from your oaths. And Allah is your Protector and He is the All-Knower, the All-Wise.

Exegesis and Commentary

This verse addresses the legal solution to the Prophet’s personal dilemma by introducing the concept of tahillat aymanikum (the absolution or dissolution of oaths). In Islamic jurisprudence, if an individual swears an oath to abstain from something beneficial or lawful, it is highly discouraged to maintain that vow. Instead, Shariah requires the individual to dissolve the oath and offer expiation (kaffarah).

Classical scholars, including Ibn Kathir, cite historical reports showing that the Prophet broke his vow regarding honey and subsequently emancipated a slave as an act of expiation. This legal mechanism is also detailed in Surah Al-Ma’idah (5:89).

The phrase wallahu mawlakum (“And Allah is your Guardian/Protector”) reassures the believers that divine legislation is not meant to be restrictive, but serves as a source of protection and ease. The terms Al-Alim (the All-Knowing) and Al-Hakim (the All-Wise) reinforce that these laws are grounded in supreme divine wisdom, designed to help humanity navigate the complexities of life.

Verse 3

وَإِذْ أَسَرَّ ٱلنَّبِىُّ إِلَىٰ بَعْضِ أَزْوَٰجِهِۦ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِۦ وَأَظْهَرَهُ ٱللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُۥ وَأَعْرَضَ عَنۢ بَعْضٍ ۖ فَلَمَّا نَبَّأَهَا بِهِۦ قَالَتْ مَنْ أَنۢبَأَكَ هَـٰذَا ۖ قَالَ نَبَّأَنِىَ ٱلْعَلِيمُ ٱلْخَبِيرُ

Translator	English Translation
Abdel Haleem	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’.
Yusuf Ali	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)”.
Muhammad Asad	And lo! [It happened] when the Prophet confided a secret to one of his wives, and she then divulged it, and God apprised him thereof, he made known [to her] part of what [she had disclosed], and overlooked part [of it]. And when he confronted her with it, she asked, “Who told thee this?” – [whereupon] he answered, “The All-Knowing, the All-Aware has told me.”
Marmaduke Pickthall	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.
Arthur John Arberry	And when the Prophet confided to one of his wives a certain matter; and then, when she forewarned thereof, and God disclosed it to him, he made known part of it and turned aside from part; then, when he forewarned her of it, she said, “Who told thee this?” He said, “I was told of it by the All-knowing, the All-aware.”
Mustafa Khattab	Remember when the Prophet had once confided something to one of his wives, then when she disclosed it to another wife and Allah made it known to him, he presented to her part of what was disclosed and overlooked a part. So when he informed her of it, she exclaimed, “Who told you this?” He replied, “I was informed by the All-Knowing, All-Aware”.
Faridul Haque	And when the Holy Prophet confided a matter to one of his wives; so when she disclosed it and Allah conveyed this to the Holy Prophet, he told her part of it and held back a part; so when the Holy Prophet informed her about it, she said, “Who informed you?”; he said, “The All Knowing, the All Aware has informed me”.
Sahih International	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”.
M. Farooq-i-Azam Malik	And (remember) when the Prophet disclosed a matter in confidence to one of his wives, then she told it. And Allah made it known to him; he informed part thereof and left a part. Then when he told her thereof, she said: “Who told you this?” He said: “The All-Knower, the All-Aware has told me.”
Hilali-Khan	And (remember) when the Prophet 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”.
Tahir-ul-Qadri	And when the Prophet told a secret matter to one of his wives, then when she disclosed it and Allah disclosed it to the Prophet, the Prophet made known to her some part, and overlooked some part thereof, And when the Prophet informed her of it she said ‘who has informed you of it. He said, ‘The Knowing, the Aware has informed me’.
Maulana Maududi	And (remember) when the Prophet disclosed a matter in confidence to one of his wives, then she told it. And Allah made it known to him; he informed part thereof and left a part. Then when he told her thereof, she said: “Who told you this?” He said: “The All-Knower, the All-Aware has told me.”

Exegesis and Commentary

This verse highlights a key moment of human vulnerability and a breach of confidence within the prophetic household. The phrase wa idh asarra n-nabiyyu (“and when the Prophet confided as a secret”) refers to his request that his oath of self-prohibition remain confidential. However, Hafsa disclosed this secret to Aisha. The text states that God then made this disclosure known to the Prophet (wa-azharahu Llahu ‘alayhi).

An important detail in this verse is the Prophet’s refined character (akhlaq) when confronting his wife: ‘arrafa ba’dahu wa-a’rada ‘an ba’d (“he made known a part of it and avoided/overlooked a part”). Classical commentators, including Al-Qurtubi and Al-Jalalayn, emphasize that the Prophet did not expose the entire breach of trust. Out of gentleness and a desire to spare her intense embarrassment, he only mentioned a portion of what she had disclosed, overlooking the rest.

When his wife asked in astonishment, man amba’aka hadha (“who informed you of this?”), the Prophet did not point to human informants. Instead, he replied, nabba’aniya l-‘Alimu l-Khabir (“I was informed by the All-Knowing, the All-Aware”). This response reinforced that his knowledge was rooted directly in divine revelation, highlighting the spiritual reality that private whispers are fully known to the Creator.

Verse 4

إِن تَتُوبَآ إِلَى ٱللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ وَإِن تَظَـٰهَرَا عَلَيِهِ فَإِنَّ ٱللَّهَ هُوَ مَوْلَىٰهُ وَجِبْرِيلُ وَصَـٰلِحُ ٱلْمُؤْمِنِينَ ۖ وَٱلْمَلَـٰٓئِكَةُ بَعْدَ ذَٰلِكَ ظَهِيرٌ

Translator	English Translation
Abdel Haleem	If you two turn to God in repentance, for your hearts have swerved… but if you support each other against him, then God is his protector, and Gabriel, and the righteous believers, and the angels too will back him up.
Yusuf Ali	If ye two turn in repentance to Him, your hearts are indeed so inclined; but if ye back up each other against him, truly Allah is his Protector, and Gabriel, and (every) righteous one among those who believe,- and furthermore, the angels – will back (him) up.
Muhammad Asad	If the two of you turn unto God in repentance, [it will be for your own good,] for the hearts of both of you have swerved [from the right path]; but if you back each other up against him, [know that] God is his Patron, and Jibril, and the righteous among the believers; and the [other] angels will back him up.
Marmaduke Pickthall	If ye twain turn unto Allah in repentance, (ye have cause) for your hearts indeed desired (against the Prophet); and if ye aid one another against him, then lo! Allah, even He, is his Protecting Friend, and Gabriel and the righteous among believers; and furthermore the angels are his helpers.
Arthur John Arberry	If you two turn to God in repentance, yet your hearts swerved; but if you support each other against him, God is his Protector, and Gabriel, and the righteous among the believers, and, after that, the angels are his supporters.
Mustafa Khattab	It will be better if you wives both turn to Allah in repentance, for your hearts have certainly faltered. But if you continue to collaborate against him, then know that Allah Himself is his Guardian. And Gabriel, the righteous believers, and the angels are all his supporters as well.
Faridul Haque	If you both, the wives of the Holy Prophet, incline towards Allah, for indeed your hearts have deviated a little; and if you come together against him (the Holy Prophet – peace and blessings be upon him) then indeed Allah is his Supporter, and Jibreel and the virtuous believers are also his aides; and in addition.
Sahih International	If you two [wives] repent to Allah, [it is best], for your hearts have deviated. But if you cooperate against him – then indeed Allah is his protector, and Gabriel and the righteous of the believers and the angels, moreover, are [his] assistants.
M. Farooq-i-Azam Malik	If you two turn in repentance to Allah, your hearts are indeed so inclined; 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.
Hilali-Khan	If you two (wives of the Prophet) turn in repentance to Allah, (it will be better for you), your hearts are indeed so inclined; 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.
Tahir-ul-Qadri	If you two wives of the Prophet turn towards Allah for your hearts are necessarily deviated from the path, but if you two force him, then undoubtedly, Allah is his helper, and Gibrael, and the righteous believers and after that the angels are his helpers.
Maulana Maududi	If you both (women) repent to Allah, (it is better for you), for your hearts have swerved from the right path and if you supported each other against the Prophet, you should know that Allah is his Protector, and after Him Gabriel and the righteous believers and the angels are his companions and helpers.

Exegesis and Commentary

This verse addresses Aisha and Hafsa directly, urging them toward self-reflection and repentance. The phrase faqad saghat qulubukuma contains the verb saghat (derived from sagh/sughu), which means to swerve, tilt, or deviate. Classical lexicons and commentators, such as Abdullah bin Mas’ud, Ibn Abbas, and Al-Razi, translate this as: “your hearts have swerved from the right path” of complete loyalty and obedience to the Prophet’s emotional well-being.

The second half of the verse introduces a striking divine warning. If they continue to cooperate against the Prophet (wa-in tazahara ‘alayhi), they are reminded of the immense spiritual forces aligned to protect him: fa-inna Llahahuwa mawlahu wa-Jibrilu wa-salihu l-mu’minina wal-mala’ikatu ba’da dhalika zahir.

Maududi points out the rhetorical weight of this verse: to counter a domestic conspiracy of two wives, God references a celestial coalition including Himself, Gabriel, the righteous believers, and the entire host of angels. This dramatic mobilization emphasizes that the Prophet’s domestic peace was not a trivial family matter, but was directly linked to the stability of the early Islamic state. Disturbing his household was viewed as a threat to the leadership of the community, warranting a direct, warning from the heavens.

Verse 5

عَسَىٰ رَبُّهُۥٓ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُۥٓ أَزْوَٰجًا خَيْرًا مِّنكُنَّ مُسْلِمَـٰتٍ مُّؤْمِنَـٰتٍ قَـٰنِتَـٰتٍ تَـٰٓئِبَـٰتٍ عَـٰبِدَٰتٍ سَـٰٓئِحَـٰتٍ ثَيِّبَـٰتٍ وَأَبْكَارًا

Translator	English Translation
Abdel Haleem	If he divorces you, his Lord may well replace you with wives who are better than you: submissive to God, believing, obedient, repentant, given to worship and fasting, both previously married and virgins.
Yusuf Ali	It may be, if he divorced you (all), that Allah will give him in exchange Consorts better than you,- who submit (their wills), who believe, who are devout, who turn to Allah in repentance, who worship (in humility), who travel (for faith) and fast, previously married or virgins.
Muhammad Asad	[O wives of the Prophet!] Were he to divorce [any of] you, God might well give him in your stead spouses better than you – women who surrender themselves unto God, who truly believe, devoutly obey His will, turn [unto Him] in repentance [whenever they have sinned], worship [Him alone], and go on and on [seeking His goodly acceptance] – be they previously married or virgins.
Marmaduke Pickthall	It may happen that his Lord, if he divorce you, will give him in your stead wives better than you, submissive (to Allah), believing, pious, penitent, inclined to fasting, widows and maids.
Arthur John Arberry	It may be that his Lord, if he divorces you, will give him in exchange wives better than you, submissive, believing, obedient, penitent, devout, goers-on, widows and virgins.
Mustafa Khattab	Perhaps, if he were to divorce you all, his Lord would replace you with better wives who are submissive to Allah, faithful to Him, devout, repentant, dedicated to worship and fasting—previously married or virgins.
Faridul Haque	It is likely that, if he divorces you, his Lord will give him wives better than you in your place -widows and maidens who are obedient, believing, respectful, penitent, serving and fasting.
Sahih International	Perhaps his Lord, if he divorces you, would substitute for him wives better than you – submissive [to Allah], believing, obedient, repentant, worshipping, and traveling – [ones] previously married and virgins.
M. Farooq-i-Azam Malik	It may well be that, if he divorce you all, his Rabb will give him in your place better wives than yourselves, submissive, faithful, obedient, penitent, worshippers and keepers of fasting; be they previously married or virgins.
Hilali-Khan	Maybe his Lord, if he divorces you, will give him instead of you, wives better than you – submitting (as Muslims), believing (as believers), obedient (to Allah), turning to Allah in repentance, worshipping Allah sincerely, fasting, previously married or virgins.
Tahir-ul-Qadri	It is possible that, if he divorces you, his Lord may give him in exchange better wives than you; obedient, believing, well mannered, pertinent, devout in worship, fasting, married, and virgins.
Maulana Maududi	Maybe if he were to divorce you, your Lord might grant him in exchange wives better than you—those who truly submit to Allah, are full of faith, obedient, disposed to repentance, and given to worship and fasting—both previously wedded ones and virgins.

Exegesis and Commentary

This verse presents a conditional warning designed to encourage reflection. The possibility of divorce (‘asa Rabbuhu in tallaqahunna) serves as a reminder of their status. If they failed to appreciate their unique position as Mothers of the Believers, God could replace them with women who possessed exemplary spiritual qualities.

The verse outlines nine key characteristics of an ideal believer, structured in a descending hierarchy of spiritual depth :

Muslimat: Submissive to the will of God.
Mu’minat: Possessing deep internal faith (iman).
Qanitat: Devoutly obedient to both God and husband.
Ta’ibat: Continually turning to God in repentance.
Abidat: Dedicated to sincere worship.
Sa’ihat: Literally meaning “travelers”. Classical commentators like Ibn Kathir and Al-Qurtubi explain that in this context, sa’ihat refers to those who fast consistently (sa’imat). Muhammad Asad and others interpret it as those who strive spiritually or migrate (hijrah) for their faith.
Thayyibat: Women who were previously married.
Abkar: Virgins.

Historically, the Prophet did not divorce any of his wives. Contemporary exegesis, therefore, views this verse as a pedagogical tool. By describing these idealized virtues, the Qur’an encouraged the Prophet’s wives to realign their actions with their spiritual roles, which they successfully did.

Verse 6

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ قُوٓا۟ أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا ٱلنَّاسُ وَٱلْحِجَارَةُ عَلَيْهَا مَلَـٰٓئِكَةٌ غِلَاظٌ شِدَادٌ لَّا يَعْصُونَ ٱللَّهَ مَآ أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

Translator	English Translation
Abdel Haleem	Believers, guard yourselves and your families against a Fire fuelled by people and stones, over which stand angels, stern and strong; angels who never disobey God’s commands to them, but do as they are ordered.
Yusuf Ali	O ye who believe! save yourselves and your families from a Fire whose fuel is Men and Stones, over which are (appointed) angels stern (and) severe, who flinch not (from executing) the Commands they receive from Allah, but do (precisely) what they are commanded.
Muhammad Asad	O YOU who have attained to faith! Ward off from yourselves and your families that Fire whose fuel is human beings and stones, kept [in custody] by angels stern [and] severe, who do not rebel against God in anything that He has commanded them, but [always] do what they are bidden to do.
Marmaduke Pickthall	O ye who believe! Ward off from yourselves and your families a Fire whereof the fuel is men and stones, over which are set angels strong, severe, who resist not Allah in that which He commandeth them, but do that which they are commanded.
Arthur John Arberry	O believers, guard yourselves and your families against a Fire whose fuel is men and stones, whereover are angels stern and strong, who disobey not God in what He commands them, and do what they are commanded.
Mustafa Khattab	O believers! Protect yourselves and your families from a Fire whose fuel is people and stones, overseen by formidable and severe angels, who never disobey whatever Allah orders—always doing as commanded.
Faridul Haque	O People who Believe! Save yourselves and your families from the fire, the fuel of which is men and stones – appointed over it are the extremely strict angels, who do not refuse the command of Allah and carry out whatever they are commanded.
Sahih International	O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones, over which are [appointed] angels, harsh and severe; they do not disobey Allah in what He commands them but do what they are commanded.
M. Farooq-i-Azam Malik	O you who believe! Protect yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not the commands they receive from Allah, but do that which they are commanded.
Hilali-Khan	O you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allah, but do that which they are commanded.
Tahir-ul-Qadri	‘O believers!, ‘save yourselves and your family members from the Fire whose fuel is men and stones, over which are appointed angels, stern and severe, who disobey not the Commands of Allah and do what they are commanded.
Maulana Maududi	O believers! Protect yourselves and your families against a Fire whose fuel is men and stones, over which are appointed angels, harsh and severe, who do not disobey Allah in what He commands them, and do what they are commanded.

Exegesis and Commentary

At this point, the Surah transitions from addressing the Prophet’s household to providing universal guidance for all believers. The command qu anfusakum wa-ahlikum nara (“Protect/ward off yourselves and your families from a Fire”) establishes the moral and pedagogical responsibilities of headship within a family.

Classical commentators, including Ali ibn Abi Talib and Ibn Abbas, explain that this protection is achieved through teaching family members religious obligations, moral discipline, and ethical behavior. To reinforce this educational imperative, classical works frequently cite the well-known Prophetic tradition: “Command your children to pray when they reach seven years of age, and discipline them [lightly] for neglecting it when they reach ten”.

In Ma’ariful Quran, Usmani notes that providing for a family’s material needs is not enough; a believer must also prioritize their spiritual education and ethical development to safeguard them from spiritual ruin.

The description of the Fire’s fuel—al-nasu wal-hijarah (“people and stones”)—refers to unrepentant wrongdoers and the stone idols they worshipped, symbolizing the ultimate futility of false devotion. The guardians of this realm, described as mala’ikatun ghiladhun shidad (“angels stern and strong”), represent absolute obedience to divine justice. Unlike human guards, they are entirely free from personal bias or compromise. They execute divine commands with perfect precision, emphasizing the absolute certainty of divine justice.

Verse 7

يَـٰٓأَيُّهَا ٱلَّذِينَ كَفَرُوا۟ لَا تَعْتَذِرُوا۟ ٱلْيَوْمَ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ

Translator	English Translation
Abdel Haleem	O disbelievers, make no excuses today: you are only being repaid for what you used to do.
Yusuf Ali	O ye Unbelievers! Make no excuses this Day! Ye are being but requited for all that ye did!
Muhammad Asad	[And God will say:] “O you who were bent on denying the truth! Make no excuses today: you are only being requited for what you were wont to do!”
Marmaduke Pickthall	O ye who disbelieve! Make no excuses this day. Ye are only being requited for what ye used to do.
Arthur John Arberry	O unbelievers, make no excuses today; you are only being recompensed for what you did.
Mustafa Khattab	“O disbelievers! Make no excuses this Day! You are only rewarded for what you used to do”.
Faridul Haque	“O disbelievers! Do not feign excuses this day; you will only be repaid what you used to do”.
Sahih International	O you who have disbelieved, make no excuses that Day. You will only be recompensed for what you used to do.
M. Farooq-i-Azam Malik	(It will be said in the Hereafter) O you who disbelieve! Make no excuses this Day! You are being requited only for what you used to do.
Hilali-Khan	O you who disbelieve! Make no excuses this Day! You are being requited only for what you used to do.
Tahir-ul-Qadri	‘O you the infidels! do not make excuses this day. You shall only be recompensed for what you used to do.
Maulana Maududi	O you who have disbelieved, make no excuses today. You are only being recompensed for what you used to do.

Exegesis and Commentary

This verse shifts focus to the Day of Judgment, addressing the disbelievers directly. The declaration la ta’tadhiru l-yawma (“make no excuses today”) marks the end of the period of trial and the beginning of accountability.

Classical exegetes, such as Ibn Kathir, explain that this statement is delivered as the disbelievers enter the Fire. It serves as a reminder that the time for repentance and excuse-making has passed. The phrase innama tujzawna ma kuntum ta’malun underscores the perfect balance of divine justice. Punishments in the hereafter are not arbitrary or vindictive; they are the direct, natural consequences of an individual’s choices and actions in life. This verse serves as a solemn warning to the living, encouraging them to seek repentance while they still have the opportunity.

Verse 8

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ تُوبُوٓا۟ إِلَى ٱللَّهِ تَوْبَةً نَّصُوحًا عَسَىٰ رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّـَٔاتِكُمْ وَيُدْخِلَكُمْ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ يَوْمَ لَا يُخْزِى ٱللَّهُ ٱلنَّبِىَّ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ ۖ نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَـٰنِهِمْ يَقُولُونَ رَبَّنَآ أَتْمِمْ لَنَا نُورَنَا وَٱغْفِرْ لَنَآ ۖ إِنَّكَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

Translator	English Translation
Abdel Haleem	Believers, turn to God in sincere repentance. Your Lord may well cancel your bad deeds for you and admit you into Gardens graced with flowing streams. On that Day, God will not disgrace the Prophet and those who believed with him. Their light will shine ahead of them and on their right. They will say, ‘Our Lord, perfect our light for us and forgive us: You have power over all things.’
Yusuf Ali	O ye who believe! Turn to Allah with sincere repentance, in the hope that your Lord will remove from you your ills and admit you to Gardens beneath which Rivers flow,- the Day that Allah will not permit to be humiliated the Prophet and those who believe with him. Their Light will run forward before them and by their right hands, while they say, “Our Lord! Perfect our Light for us, and grant us Forgiveness: for Thou hast power over all things”.
Muhammad Asad	O YOU who have attained to faith! Turn unto God in sincere repentance: it may well be that your Lord will efface your bad deeds and admit you into gardens through which running waters flow, on a Day on which God will not shame the Prophet and those who share his faith. Their light will spread rapidly before them and on their right, and they will pray: “O our Lord! Perfect our light for us, and forgive us our sins: for, verily, Thou hast power over all things!”
Marmaduke Pickthall	O ye who believe! Turn unto Allah in sincere repentance. It may be that your Lord will remit from you your evil deeds and bring you into Gardens underneath which rivers flow, on the day when Allah will not abase the Prophet and those who believe with him. Their light will run before them and on their right hands; they will say: Our Lord! Perfect our light for us, and forgive us! Lo! Thou art Able to do all things.
Arthur John Arberry	O believers, turn to God in sincere repentance; it may be that your Lord will acquit you of your evil deeds, and admit you into gardens underneath which rivers flow. Upon the day when God will not disgrace the Prophet, and those who believe with him, their light running before them, and on their right hands; they shall say, “Our Lord, perfect for us our light, and forgive us; surely Thou art powerful over everything.”
Mustafa Khattab	O believers! Turn to Allah in sincere repentance, so your Lord may absolve you of your sins and admit you into Gardens, under which rivers flow, on the Day Allah will not disgrace the Prophet or the believers with him. Their light will shine ahead of them and on their right. They will say, “Our Lord! Perfect our light for us, and forgive us. [For] You are truly Most Capable of everything”.
Faridul Haque	O People who Believe! Incline towards Allah in a repentance that becomes a guidance for the future; it is likely that your Lord will relieve you of your sins and admit you into Gardens beneath which rivers flow – on the day when Allah will not humble the Prophet and the believers along with him; their light will be running ahead of them and on their right. Perfect our light for us, and forgive us; indeed You are Able to do all things”.
Sahih International	O you who have believed, repent to Allah with sincere repentance. Perhaps your Lord will remove from you your misdeeds and admit you into gardens beneath which rivers flow [on] the Day when Allah will not disgrace the Prophet and those who believed with him. Their light will proceed before them and on their right; they will say, “Our Lord, perfect for us our light and forgive us. Indeed, You are over all things competent”.
M. Farooq-i-Azam Malik	O you who believe! Turn to Allah with sincere repentance! It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow—the Day that Allah will not disgrace the Prophet and those who believe with him. Their light will run forward before them and in their right hands. They will say: “Our Lord! Keep perfect our light for us and grant us forgiveness. Verily, You are Able to do all things”.
Hilali-Khan	O you who believe! Turn to Allah with sincere repentance! It may be that your Lord will remit from you your sins, and admit you into Gardens under which rivers flow (Paradise) the Day that Allah will not disgrace the Prophet (Muhammad) and those who believe with him. Their Light will run forward before them and with their right hands. They will say: “Our Lord! Keep perfect our light for us and grant us forgiveness. Verily, You are Able to do all things.”
Tahir-ul-Qadri	‘O believers! Turn towards Allah in such a way that it may become an admonition for future. It may be that your Lord will remove your evils from you, and make you enter the Garden beneath which flow streams, the day when Allah will not disgrace the Prophet and those who believe with him. Their light will be running in front of them and on their right hands. They will say, ‘O our Lord!!, complete our lights for us and forgive us’. Undoubtedly, You have authority over everything.
Maulana Maududi	O believers, turn to Allah in sincere repentance. Maybe your Lord will expiate your evil deeds and admit you into Gardens underneath which rivers flow, on the Day when Allah will not humiliate the Prophet and those who believe with him. Their light will run forward before them and on their right. They will say, “Our Lord, perfect our light for us and forgive us; indeed You have power over all things.”

Exegesis and Commentary

This verse introduces the concept of tawbatan nasuha (sincere, unadulterated repentance). Linguistically, nasuh is derived from the root n-s-h, which means to purify, refine, or repair a garment. Classical authorities offer clear definitions for this concept:

Umar ibn al-Khattab defined tawbah nasuh as a repentance so sincere that the individual never returns to the sin, just as milk cannot return to the animal’s udder.
Imam Ali ibn Abi Talib identified six components of true repentance :
1. Deep remorse over past actions.
2. A firm resolution never to repeat the transgression.
3. Restoring the rights of others if they were infringed.
4. Fulfilling missed religious obligations.
5. Training the self to find discipline in obedience, just as it once found ease in disobedience.
6. Transforming the physical self through righteous living.

True tawbah is contrasted with what Ali described as the “repentance of liars”—the mere verbal repetition of prayers for forgiveness without genuine internal change. Imam Ja’far al-Sadiq noted that when a servant turns to God with a sincere heart, God covers their transgressions in both this life and the next. This divine covering is described as making the recording angels, the person’s own physical limbs, and the very earth where the sin occurred forget the action, leaving no witness against them on the Day of Judgment.

The rewards of this sincere repentance are described in stages. First is the expiation of sins (ay-yukaffira ‘ankum sayyi’atikum), followed by admission into Paradise (wa-yudkhilakum jannatin…).

The verse also describes the spiritual state of the believers on the Day of Judgment. They will not be disgraced. Instead, they will be guided by a brilliant light (nuruhum yas’a bayna aydihim wa-bi-aymanihim) as they cross the bridge of Sirat.

This light stands in stark contrast to the darkness that will envelop the hypocrites. Recognizing the danger of losing this guide, the believers supplicate: Rabbana atmim lana nurana wa-ghfir lana (“Our Lord, perfect for us our light, and forgive us”). This prayer reflects their deep awareness that complete salvation rests entirely upon divine grace and omnipotence.

Verse 9

يَـٰٓأَيُّهَا ٱلنَّبِىُّ جَـٰهِدِ ٱلْكُفَّارَ وَٱلْمُنَـٰفِقِينَ وَٱغْلُظْ عَلَيْهِمْ ۚ وَمَأْوَىٰهُمْ جَهَنَّمُ ۖ وَبِئْسَ ٱلْمَصِيرُ

Translator	English Translation
Abdel Haleem	Prophet, strive hard against the disbelievers and the hypocrites. Deal with them sternly. Hell will be their home, an evil destination!
Yusuf Ali	O Prophet! Strive hard against the Unbelievers and the Hypocrites, and be firm against them. Their abode is Hell,- an evil refuge (indeed).
Muhammad Asad	O PROPHET! Strive hard against the deniers of the truth and the hypocrites, and be uncompromising with them; for their destination is hell – and how evil a journey’s end!
Marmaduke Pickthall	O Prophet! Strive against the disbelievers and the hypocrites, and be stern with them. Hell will be their home, a hapless journey’s end.
Arthur John Arberry	O Prophet, struggle with the unbelievers and hypocrites, and be harsh with them; their refuge is Gehenna — an evil homecoming!
Mustafa Khattab	O Prophet! Struggle against the disbelievers and the hypocrites, and be firm with them. Hell will be their home. What an evil destination!.
Faridul Haque	O dear Prophet (Mohammed – peace and blessings be upon him), wage holy war against the disbelievers and the hypocrites, and be strict with them; and their destination is hell; and what a wretched outcome.
Sahih International	O Prophet, strive against the disbelievers and the hypocrites and be harsh upon them. And their refuge is Hell, and wretched is the destination.
M. Farooq-i-Azam Malik	O Prophet! Strive hard against the disbelievers and the hypocrites, and be severe against them; their abode will be Hell, and worst indeed is that destination.
Hilali-Khan	O Prophet (Muhammad)! Strive hard against the disbelievers and the hypocrites, and be severe against them, their abode will be Hell, and worst indeed is that destination.
Tahir-ul-Qadri	O the Communicator of unseen (Prophet)! strive hard against the infidels and hypocrites and be strict against them, And their destination is Hell. And what an evil end it is.
Maulana Maududi	O Prophet, strive against the disbelievers and the hypocrites, and be harsh with them. Their abode is Hell, and a wretched destination it is!

Exegesis and Commentary

This verse directs the Prophet to actively defend the community against external and internal challenges: jahidi l-kuffara wal-munafiqina waghluz ‘alayhim (“Strive hard against the disbelievers and the hypocrites, and be firm/severe against them”).

Classical exegetes, such as Al-Tabari, analyze how the concept of jihad (striving) applies differently to these two groups :

Against the Disbelievers (kuffar): This involved physical and defensive military engagement using resources and strategic planning.
Against the Hypocrites (munafiqin): Because the hypocrites outwardly claimed Islam, military force could not be used against them. Instead, jihad against them meant intellectual, verbal, and legal confrontation. It involved exposing their plots, applying divine legal codes (hudud), and speaking to them with firm, uncompromising language.

Modern commentators note that this instruction followed the Treaty of Hudaybiyyah, a period when the Muslim community faced challenges from both external forces and internal subversion. Maintaining a cohesive society required the Prophet to adopt a firm, uncompromising stance toward those who sought to undermine the community from within.

Verse 10

ضَرَبَ ٱللَّهُ مَثَلًا لِّلَّذِينَ كَفَرُوا۟ ٱمْرَأَتَ نُوحٍ وَٱمْرَأَتَ لُوطٍ ۖ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَـٰلِحَيْنِ فَخَانَتَاهُمَا فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ ٱللَّهِ شَيْـًٔا وَقِيلَ ٱدْخُلَا ٱلنَّارَ مَعَ ٱلدَّٰخِلِينَ

Translator	English Translation
Abdel Haleem	God has given examples of disbelievers: the wives of Noah and Lot who married two of Our righteous servants but betrayed them. Their husbands could not help them against God: it was said, ‘Both of you enter the Fire with the others’.
Yusuf Ali	Allah sets forth, for an example to the Unbelievers, the wife of Noah and the wife of Lut: they were (respectively) under two of our righteous servants, but they were false to their (husbands), and they profited nothing before Allah on their account, but were told: “Enter ye the Fire along with (others) that enter!”.
Muhammad Asad	For those who are bent on denying the truth God has set a parable in the wife of Noah and the wife of Lot: they were wedded to two of Our righteous servants, and each betrayed her husband; and neither [husband] could be of any avail to his wife against God, and so they both were told: “Enter the fire along with those who enter it!”
Marmaduke Pickthall	Allah citeth an example for those who disbelieve: the wife of Noah and the wife of Lot, who were under two of Our righteous slaves yet betrayed them so that they (the husbands) availed them naught against Allah and it was said (unto them): Enter the Fire along with those who enter.
Arthur John Arberry	God has struck a similitude for the unbelievers — the wife of Noah, and the wife of Lot; for they were under two of Our righteous servants, but they betrayed them, so they availed them nothing against God; and it was said, “Enter the Fire with those who enter.”
Mustafa Khattab	Allah sets forth an example for the disbelievers: the wife of Noah and the wife of Lot. Each was married to one of Our righteous servants, yet betrayed them. So their husbands were of no benefit to them against Allah whatsoever. Both were told, “Enter the Fire, along with the others!”.
Faridul Haque	Allah illustrates the example of the disbelievers – the wife of Nooh and the wife of Lut; they were bonded in marriage to two of Our bondmen deserving Our proximity – they then betrayed them so they did not benefit them the least against Allah and it was declared, “Both of you women enter the fire, along with others.
Sahih International	Allah presents an example of those who disbelieved: the wife of Noah and the wife of Lot. They were under two of Our righteous servants but betrayed them, so those prophets did not avail them from Allah at all, and it was said, “Enter the Fire with those who enter”.
M. Farooq-i-Azam Malik	Allah sets forth an example for those who disbelieve: the wife of Nuh and the wife of Lut. They were under two of our righteous servants, but they both betrayed them. So, they availed them not against Allah and it was said: “Enter the Fire along with those who enter!”.
Hilali-Khan	Allah sets forth an example for those who disbelieve, the wife of Nuh (Noah) and the wife of Lout (Lot). They were under two of our righteous slaves, but they both betrayed their (husbands by rejecting their doctrine) so they benefited them not, against Allah, and it was said: “Enter the Fire along with those who enter!”.
Tahir-ul-Qadri	Allah sets forth the example of the infidels, the wife of Nuh and the wife of Lut. They were under marriage of Our two near ones bondmen, then they defrauded them. So they availed them nothing against Allah and it was said to them, enter you both into the Fire with those who enter.
Maulana Maududi	Allah sets forth the example of the disbelievers: the wife of Noah and the wife of Lot. They were in the wedlock of two of Our righteous servants, but they betrayed them, and their husbands could do nothing to protect them against Allah. It was said to them: “Enter the Fire along with those who enter it”.

Exegesis and Commentary

This verse introduces the first of two comparative parables, presenting a key lesson on individual accountability. The wives of Noah and Lot are described as being married to two righteous servants of God, yet they khaanatahuma (“betrayed them”).

Classical exegetes, including Ibn Abbas, are unanimous in clarifying that this betrayal (khiyanah) was strictly intellectual and theological, and was not an act of marital infidelity. Islamic theology maintains that the spouses of all prophets are protected from committing sexual misconduct to preserve the honor of the prophetic office.

The specific nature of their betrayals is detailed in classical traditions:

The Wife of Noah: She actively opposed her husband’s mission, telling people he was insane and exposing the identities of those who secretly embraced his faith. Weak, apocryphal traditions from Gnostic lineages suggest she even attempted to burn the ark, though such stories have no basis in authentic Islamic texts.
The Wife of Lot: She collaborated with the corrupt people of Sodom, signaling to them whenever handsome male guests arrived at her husband’s home.

Exegesists also address the historical question of how these prophets came to marry women who did not share their faith. It is understood that these women either hid their disbelief under a facade of hypocrisy, or turned away from the faith after their marriage. Since prophets assess people by their outward actions, they treated their wives as believers based on their apparent conduct.

Despite their marriage to prophets of God, this connection was of no avail to them against divine judgment (falam yughniya ‘anhuma mina Llahi shay’a). They were told, udkhula n-nara ma’ad-dakhilin (“Enter the Fire along with those who enter”). This parable serves as a reminder to the Prophet’s wives and all believers that salvation is entirely individual; proximity to a righteous person cannot compensate for a lack of personal faith and commitment.

Verse 11

وَضَرَبَ ٱللَّهُ مَثَلًا لِّلَّذِينَ ءَامَنُوا۟ ٱمْرَأَتَ فِرْعَوْنَ إِذْ قَالَتْ رَبِّ ٱبْنِ لِى عِندَكَ بَيْتًا فِى ٱلْجَنَّةِ وَنَجِّنِى مِن فِرْعَوْنَ وَعَمَلِهِۦ وَنَجِّنِى مِنَ ٱلْقَوْمِ ٱلظَّـٰلِمِينَ

Translator	English Translation
Abdel Haleem	But God has given examples of believers: Pharaoh’s wife, who said, ‘My Lord, build me a house in Paradise near You; save me from Pharaoh and his misdeeds; save me from the evil-doers;’
Yusuf Ali	And Allah sets forth, as an example to those who believe the wife of Pharaoh: Behold she said: “O my Lord! Build for me, in nearness to Thee, a mansion in the Garden, and save me from Pharaoh and his doings, and save me from those that do wrong;”
Muhammad Asad	And for those who have attained to faith God has set a parable in the wife of Pharaoh as she prayed: “O my Lord! Build for me a mansion in paradise, near unto Thee, and save me from Pharaoh and his doings, and save me from all evildoing folk!”
Marmaduke Pickthall	And Allah citeth an example for those who believe: the wife of Pharaoh when she said: My Lord! Build for me a home with Thee in the Garden, and deliver me from Pharaoh and his work, and deliver me from evil-doing folk;
Arthur John Arberry	And God has struck a similitude for the believers — the wife of Pharaoh, when she said, “My Lord, build for me a house in Thy presence in Paradise, and deliver me from Pharaoh and his work, and deliver me from the people of the evilduers.”
Mustafa Khattab	And Allah sets forth an example for the believers: the wife of Pharaoh, who prayed, “My Lord! Build me a house in Paradise near You, deliver me from Pharaoh and his [evil] doing, and save me from the wrongdoing people”.
Faridul Haque	And Allah illustrates an example of the Muslims – the wife of Firaun; when she prayed, “My Lord! Build a house for me near You, in Paradise, and deliver me from Firaun and his works, and rescue me from the unjust people”.
Sahih International	And Allah presents an example of those who believed: the wife of Pharaoh, when she said, “My Lord, build for me near You a house in Paradise and save me from Pharaoh and his deeds and save me from the wrongdoing people”.
M. Farooq-i-Azam Malik	And Allah has set forth an example for those who believe: the wife of Firawn, when she said: “My Lord! Build for me a home with You in Paradise, and save me from Firawn and his work, and save me from the people who are wrongdoers.
Hilali-Khan	And Allah has set forth an example for those who believe, the wife of Fir’aun (Pharaoh), when she said: “My Lord! Build for me a home with You in Paradise, and save me from Fir’aun (Pharaoh) and his work, and save me from the people who are Zalimun (polytheists, wrong-doers and disbelievers in Allah).”
Tahir-ul-Qadri	And Allah sets forth the example of muslims, the wife of Firawn. When she said, ‘O my Lord! Build a house for me in the Paradise with You and deliver me from Firawn and his work and deliver me from the people unjust.
Maulana Maududi	And Allah sets forth the example of the believers: the wife of Pharaoh, when she said: “My Lord! Build for me a home with You in Paradise, and deliver me from Pharaoh and his work, and deliver me from the wrongdoing people.”

Exegesis and Commentary

The focus now shifts to exemplary parables of faith. The first example is Asiyah bint Muzahim, the wife of Pharaoh, who chose faith over the wealth and power of Egypt’s royal court.

Classical histories record that when Asiyah declared her faith in the message of Moses, Pharaoh ordered her to be severely tortured. Reports describe her being fastened with iron stakes under the desert sun, with a massive stone placed upon her chest. Amid this intense physical suffering, she uttered her famous supplication: Rabbi bni li ‘indaka baytan fi-l-jannah (“My Lord, build for me, near You, a house in Paradise”).

Commentators highlight a profound theological nuance in the phrasing of her prayer. By saying ‘indaka (“near You”) before baytan fi-l-jannah (“a house in Paradise”), she prioritized proximity to her Creator over the physical beauty of Paradise itself.

Her request to be saved from Pharaoh, his actions, and his corrupt people reflects her complete renunciation of his oppressive regime. Ibn Kathir records that as she made this prayer, the heavens opened and she saw her palace in Paradise. She passed away smiling, and when the stone was finally dropped, it fell upon a lifeless body.

The exegesis also draws a contrast between the fate of the righteous believer and the unrepentant wrongdoers. While the heavens and the earth are described as weeping over the death of a believer, they did not shed a single tear for Pharaoh and his hosts.

Her story demonstrates that an individual’s spiritual integrity cannot be compromised by living in a corrupt household; even when married to the worst of tyrants, personal faith remains entirely free and protected by God.

Verse 12

وَمَرْيَمَ ٱبْنَتَ عِمْرَٰنَ ٱلَّتِىٓ أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهِ مِن رُّوحِنَا وَصَدَّقَتْ بِكَلِمَـٰتِ رَبِّهَا وَكُتُبِهِۦ وَكَانَتْ مِنَ ٱلْقَـٰنِتِينَ

Translator	English Translation
Abdel Haleem	and Mary, daughter of Imran. She guarded her chastity, so We breathed into her from Our spirit and she accepted the truth of her Lord’s words and Scriptures: she was truly devout.
Yusuf Ali	And Mary the daughter of ‘Imran, who guarded her chastity; and We breathed into (her body) of Our spirit; and she testified to the truth of the words of her Lord and of His Revelations, and was one of the devout (servants).
Muhammad Asad	And Mary, the daughter of ‘Imran, who guarded her chastity, whereupon We breathed into her of Our spirit, and who accepted the truth of her Lord’s words and of His revelations, and was one of the truly devout.
Marmaduke Pickthall	And Mary, daughter of ‘Imran, who guarded her chastity, therefore We breathed into her of Our Spirit. And she put faith in the words of her Lord and His scriptures, and was of the obedient.
Arthur John Arberry	And Mary, ‘Imran’s daughter, who guarded her chastity, so We breathed into her of Our Spirit, and she confirmed the words of her Lord and His Books, and she was of the obedient.
Mustafa Khattab	also [the example of] Mary, the daughter of ‘Imrân, who guarded her chastity, so We breathed into her [womb] through Our angel [Gabriel]. She testified to the words of her Lord and His Scriptures, and was one of the [sincerely] devout.
Faridul Haque	And the example of Maryam the daughter of Imran, who guarded her chastity – We therefore breathed into her a Spirit from Ourselves – and she testified for the Words of her Lord and His Books, and was among the obedient.
Sahih International	And [the example of] Mary, the daughter of ‘Imran, who guarded her chastity, so We breathed into her through Our angel, and she believed in the words of her Lord and His scriptures and was of the devoutly obedient.
M. Farooq-i-Azam Malik	And Maryam, the daughter of Imran who guarded her chastity. And We breathed into her through Our Ruh, and she testified to the truth of her Lords Kalimat, and His Kutub, and she was of the Qanitin.
Hilali-Khan	And Maryam (Mary), the daughter of ‘Imran who guarded her chastity (with inside and outside clothing). And We breathed into it (the sleeve of her shirt or garment) through Our Ruh (i.e. Jibril (Gabriel)), and she testified to the truth of the Words of her Lord and His Scriptures, and she was of the Qanitin (i.e. obedient to Allah).
Tahir-ul-Qadri	And Maryam the daughter of Imran who preserved her chastity, so We breathed into her of Our spirit and she confirmed the words of her Lord and His Books and became of obedients.
Maulana Maududi	And Mary, the daughter of `Imran, who guarded her chastity, so We breathed into her of Our spirit, and she testified to the truth of the words of her Lord and His Books, and was of the obedient.

Exegesis and Commentary

The final verse of the Surah presents Maryam (Mary), the daughter of Imran, as the ultimate archetype of faith and spiritual excellence. The description allati ahsanat farjaha highlights her complete chastity and purity, directly refuting the historical slanders directed against her.

The text states, fa-nafakhna fihi min ruhina (“so We breathed into her through Our Spirit”). Classical scholars, including Ibn Kathir, clarify that this divine breathing was executed by the angel Gabriel, who blew into the sleeve or collar of her garment, leading to the miraculous conception of Jesus without any human father. This verse serves as a direct refutation of the historical accusations made against Maryam, which are described elsewhere in the Qur’an as a “monstrous calumny”.

The verse further describes her as one who saddaqat bi-kalimati Rabbiha wa-kutubih (“testified to the truth of the words of her Lord and His Scriptures”). This highlights her intellectual and spiritual maturity; she did not merely submit to her circumstances, but actively embraced and confirmed the truth of divine revelation.

A significant linguistic detail is the final phrase: wa-kanat mina l-qanitin. Here, the Qur’an uses the masculine plural form qanitin (“the obedient/devout ones”) rather than the feminine qanitat. Classical grammarians, such as Al-Zamakhshari and Al-Qurtubi, explain that this usage signifies that Maryam’s spiritual achievements elevated her to the ranks of the most elite, perfected servants of God, transcending any gender-based categorization.

Her spiritual excellence is further affirmed in the well-known Prophetic tradition: “Many men have reached the level of perfection, but none among women have reached this level except Asiyah, the wife of Pharaoh, and Maryam, the daughter of Imran”. She is presented as a model of faith and devotion for all humanity, both men and women alike.

Comparative Textual Analysis of Key Concepts

To illustrate how different translators approach the key theological and linguistic concepts in Surah At-Tahrim, the following table compares their renderings of specific terms across the chapter:

Verse	Original Arabic Term	Lexical Concept	Selected Translator Renditions	Jurisprudential & Theological Nuances
66:1	لِمَ تُحَرِّمُ	Self-prohibition vs. Divine Legislation	Abdel Haleem: “why do you prohibit yourself” Yusuf Ali: “Why holdest thou to be forbidden” Hilali-Khan: “Why do you ban (for yourself)”	Emphasizes that the Prophet’s vow did not alter the objective status of the lawful (halal), but was a personal commitment.
66:5	سَـٰٓئِحَـٰتٍ	The nature of spiritual movement	Muhammad Asad: “go on and on [seeking His acceptance]” Marmaduke Pickthall: “inclined to fasting” Sahih International: “traveling”	Explores the semantic debate between physical migration (hijrah) and the spiritual discipline of fasting.
66:8	تَوْبَةً نَّصُوحًا	Sincere, purifying repentance	Abdel Haleem: “sincere repentance” Faridul Haque: “repentance that becomes a guidance for the future” Tahir-ul-Qadri: “repentance… an admonition for future”	Highlights the etymological root of nasuh as repairing or mending, pointing to a permanent change in behavior.
66:12	مِنَ ٱلْقَـٰنِتِينَ	The class of the devoutly obedient	Muhammad Asad: “one of the truly devout” Marmaduke Pickthall: “of the obedient” Hilali-Khan: “of the Qanitin (i.e. obedient to Allah)”	The use of the masculine plural signifies that Maryam’s spiritual status surpassed gender distinctions, placing her among the foremost servants of God.

Thematic Epilogue

Surah At-Tahrim presents a structured, coherent discourse that begins with a domestic incident and expands into a universal treatise on faith, moral responsibility, and individual accountability. The transition from the private challenges of the Prophetic household to the broader community highlights the pedagogical nature of the Qur’anic text, showing how personal lessons are elevated to eternal principles for all believers.

The thematic structure of the Surah unfolds in three distinct movements:

The Dynamics of the Prophetic Household (Verses 1-5): The surah opens by correcting the Prophet’s oath of self-prohibition, reinforcing that the authority to determine what is lawful belongs solely to God. It addresses his wives, encouraging them to reflect on their actions and reminding them that proximity to the Messenger does not exempt them from the requirements of respect, discretion, and spiritual discipline.
The Universal Call to Spiritual Protection and Repentance (Verses 6-9): The focus then widens to encompass all believers, placing a clear responsibility on the head of the household to guide and educate their family. It introduces the concept of tawbatan nasuha—sincere, transformative repentance—as the primary path of spiritual purification, warning that the opportunity to make excuses will end with this life.
The Parables of Accountability (Verses 10-12): The surah concludes with four profound historical examples that establish a core principle of Islamic theology: salvation is entirely individual.

The comparative parables present a clear lesson:

Earthly and marital relationships are of no avail without personal faith: The wives of Noah and Lot, despite being married to righteous prophets, were held accountable for their intellectual and religious betrayal. Their marriage could not shield them from the consequences of their choices.
Spiritual integrity can flourish under the most adverse conditions: Asiyah, the wife of Pharaoh, maintained her faith while living with a tyrant, choosing the nearness of God over the luxury of the royal court. Maryam, through her purity and devotion, accepted the divine decree and was elevated to the highest ranks of spiritual excellence.

Through these typologies, Surah At-Tahrim delivers its ultimate message. It shows that every individual—regardless of gender, social standing, or familial connection—stands alone before their Creator. Salvation is not determined by external relationships, but by the sincerity of one’s faith, the purity of one’s actions, and the commitment to turn back to God in sincere repentance.