|Other names||The Prohibition, THe Forbidding|
|No. of Rukus||2|
|No. of verses||12|
At-Taḥrīm (Arabic : التحريم, "Banning, Prohibition") is the 66th chapter (sura) of the Quran and contains 12 verses (ayah). This is a Surah which deals with questions regarding Muhammad's wives.
The Surah derived its name from the words lima tuharrimu of the very first verse. This too is not a title of its subject matter, but the name implies that it is the Surah in which the incident of tahrim (prohibition, forbiddance) has been mentioned.
In connection with the incident of tahrim referred to in this Surah, the traditions of the Hadith mention two ladies who were among the wives of Muhammad at that time Safiyya bint Huyayy and Maria al-Qibtiyya. The former (i. e. Safiyyah) was taken to wife by Muhammad after the conquest of Khaiber, and Khaiber was conquered, as has been unanimously reported, in A. H. 7. The other lady, Mariyah, had been presented to Muhammad by Al-Muqawqis, the ruler of Egypt, in A. H. 7 and she had borne him his son, Ibrahim ibn Muhammad, in Dhu al-Hijjah, A. H. 8. These historical events almost precisely determine that this Surah was sent down some time during A.H. 7or A. H 8.
Asbāb al-nuzūl, an Arabic term meaning "occasions/circumstances of revelation", is a secondary genre of Qur'anic exegesis ( tafsir ) directed at establishing the context in which specific verses of the Qur'an were revealed. Though of some use in reconstructing the Qur'an's historicity, asbāb is by nature an exegetical rather than a historiographical genre, and as such usually associates the verses it explicates with general situations rather than specific events. According to Sale, the occasion of this chapter was as follows: “There are some who suppose this passage to have been occasioned by Muhammad’s protesting never to eat honey any more, because, having once eaten some in the apartment of Hafsa bint Umar or of Zaynab bint Jahsh, three other of his wives, namely, Aisha, Sawda bint Zamʿa, and Safiyya bint Huyayy, all told him they smelt he had been eating of the juice which distils from certain shrubs in those parts, and resembles honey in taste and consistence, but is of a very strong savour, and which the Prophet had a great aversion to.” :Muhammad al-Bukhari recorded that Aisha narrated
The Prophet (ﷺ) used to stay (for a period) in the house of Zaynab bint Jahsh (one of the wives of the Prophet ) and he used to drink honey in her house. Hafsa bint Umar and I decided that when the Prophet (ﷺ) entered upon either of us, she would say, "I smell in you the bad smell of Maghafir (a bad smelling raisin). Have you eaten Maghafir?" When he entered upon one of us, she said that to him. He replied (to her), "No, but I have drunk honey in the house of Zaynab bint Jahsh, and I will never drink it again." Then the following verse was revealed: 'O Prophet ! Why do you ban (for you) that which Allah has made lawful for you?. ..(up to) If you two (wives of the Prophet (ﷺ) turn in repentance to Allah.' (66.1-4) The two were `Aisha and Hafsa And also the Statement of Allah: 'And (Remember) when the Prophet (ﷺ) disclosed a matter in confidence to one of his wives!' (66.3) i.e., his saying, "But I have drunk honey."...
A Pakistani Muslim theologian, Quran scholar, Islamic modernist, exegete and educationist Javed Ahmad Ghamidi (born 1951) summarize the theme of the surah as follows:
The theme of Surah At-Tahrim is to inform Muslims how, at times of showing love and affection, they should try to keep themselves and their families within the limits prescribed by God. Moreover, it is emphasized that each person should remain aware that the only thing that will be of avail to him before God is his deeds. In their absence, association with the greatest of personalities will not be of any benefit.
The first and foremost exegesis/tafsir of the Qur'an is found in hadith of Muhammad.Although scholars including ibn Taymiyyah claim that Muhammad has commented on the whole of the Qur'an, others including Ghazali cite the limited amount of narratives, thus indicating that he has commented only on a portion of the Qur'an. Ḥadīth (حديث) is literally "speech" or "report", that is a recorded saying or tradition of Muhammad validated by isnad; with Sirah Rasul Allah these comprise the sunnah and reveal shariah. According to Aishah, the life of Prophet Muhammad was practical implementation of Qur'an. Therefore, mention in hadith elevates the importance of the pertinent surah from a certain perspective. Ibn Abbas is known for his knowledge of traditions as well as his critical interpretation of the Qur'an. From early on, he gathered information from other companions of Muhammad and gave classes and wrote commentaries.
The idea of textual relation between the verses of a chapter has been discussed under various titles such as nazm and munasabah in non-English literature and coherence, text relations, intertextuality, and unity in English literature. Hamiduddin Farahi, an Islamic scholar of the Indian subcontinent, is known for his work on the concept of nazm, or coherence, in the Quran. Fakhruddin al-Razi (died 1209 CE), Zarkashi (died 1392) and several other classical as well as contemporary Quranic scholars have contributed to the studies.
This surah is the last surah of 6th group of surahs which starts from surah Qaf (50) and runs till At-Tahrim(66) and the recurring theme of this section of Quran is Arguments on afterlife and the requirements of faith in it. [ circular reference ] With regards to the subject-matter, this surah forms a pair with the previous one (At-Talaq). Tadabbur-i-Quran is a tafsir (exegeses) of the Qur'an by Amin Ahsan Islahi based on the concept of thematic and structural coherence, which was originally inspired by Allama Hamiduddin Farahi. The tafsir is extended over nine volumes of six thousand pages. It describes At-Tahrim as a supplement to the previous surah with respect to the central theme. According to Javed Ahmad Ghamidi
Surah al-Talaq (65) and Surah al-Tahrim (66) both these surahs form a pair with regard to their subject-matter. In the first surah, the limits which should be observed by a believer while parting from wives are explained while in the second surah, the limits he should observe at instances of expressing love to them are described. Both surahs are addressed to the Muslims, and it is evident from their subject-matter that they were revealed in Madinah in the tazkiyah wa tathir phase of the Prophet Muhammad’s (sws) preaching mission.
Maria bint Shamʿūn, better known as Maria al-Qibtiyya, Maria Qubtiyya, or Maria the Copt, was an Egyptian who, along with her sister Sirin, were sent to the Islamic prophet Muhammad in 628 as a gift by Muqawqis, a Christian governor of Alexandria, Egypt during the territory's Persian occupation. She and her sister were slaves. She spent the rest of her life in Medina where she embraced Islam and lived with the Prophet Muhammad when she bore a son, Ibrahim. The son would die as an infant and then she died almost five years later.
al-Qalam is the sixty-eighth chapter (sūrah) of the Qur'an with 52 verses (āyāt). The Surat describes Allah's justice and the judgment day. Three important themes of this Surah are response to the opponents objections, warning and admonition to the disbelievers, and exhortation of patience to the Islamic prophet Muhammad. Chronologically, this is the first appearance of any of the "disjointed" [i.e., single] letters (muqattaat) which precede a number of the surahs of the Qur'an while in Quranic Order this is the last surah to have the appearance of (muqattaat).
al-Falaq is the 113th chapter (sūrah) of the Qur'an. It is a brief five verse invocation, asking God (Allah) for protection from the evil of Shaitan. This surah and the 114th surah in the Qur'an, an-Nās, are collectively referred to as al-Mu'awwidhatayn "the Refuges", as both begin with "I seek refuge", an-Nās tells to seek God for refuge from the evil from within, while al-Falaq tells to seek God for refuge from the evil from outside, so reading both of them would protect a person from his own mischief and the mischief of others.
Sūrat al-Fīl is the 105th chapter (surah) of the Quran. It is a Meccan sura consisting of 5 verses. The surah is written in the interrogative form.Fil means Elephant and this is the Chapter Of The Elephant
At-Tawbah, also known as Bara'ah, is the ninth chapter (sūrah) of the Quran. It contains 129 verses (āyāt) and is one of the last Medinan surah. This Surah is reported to have been revealed at the time of the Battle of Tabuk in Madinah in the 9th year of the Hijrah. It is the only Surah of the Quran that does not begin with Bismillah. It deals with almost the same topics as those dealt with in Surat al-Anfal. It is the only surah in the Qur'an which does not begin with the usual opening formula, In the name of God, the All-Merciful, the All-Compassionate. In contrast to all other surahs, prophet Muhammad, did not order that this formula should be put at the beginning of this surah.
Ash-Shu‘arā’ is the 26th chapter (sūrah) of the Qurʾan with 227 verses (āyāt). Many of these verses are very short.
Sūrat aṣ-Ṣaff is the 61st chapter (sura) of the Quran with 14 verses. This sura is an Al-Musabbihat sura because it begins with the glorification of Allah.
Sūrat al-Jumu`ah is the 62nd chapter (surah) of the Quran with 11 verses. The chapter is named al-jumu`ah ("Friday") because it is the day of assembly, when the community abandons trade, transactions and other diversions in favor of assembling to seek the all-encompassing truth and most beneficent and seek the "bounty of God" exclusively. This surah is an Al-Musabbihat surah because it begins with the glorification of God.
Sūrat al-Munāfiqūn is the 63rd chapter (surah) of the Qur'an with 11 verses.
Sūrat al-Mulk is the 67th chapter (surah) of the Quran, comprising 30 verses. The surah emphasizes that no individual can impose his will on another; he may only guide and set an example (67:26).
Sūrat al-Infiṭār is the 82nd sura of the Qur'an with 19 ayat. The chapter is named ‘Al-Infitar’ because of the occurrence of the word ‘unfatarat’, in the first verse of this chapter. Infitar means ‘split asunder’. This word, ‘Unfatarat’ is used in this chapter in order to describe the splitting the sky on the day of Judgment. This chapter (Al-Infitar), along with Chapter At-Takwir and Al-Inshiqaq provide exhaustive description about ‘Day of Judgment’.
Sūrah al-Muṭaffifīn is the eighty-third surah of the Qur'an with 36 ayat.
Sūrat al-Inshiqāq is the eighty-fourth chapter (sura) of the Qur'an with 25 ayat. It mentions details of the Day of Judgment when, according to the chapter, everyone will receive reckoning over their deeds in this world.
Sūrat aṭ-Ṭāriq is the eighty-sixth sura of the Quran with 17 ayat. Muslims believe this chapter was sent to Mohammed when he was in Mecca.
Sūrat al-Aʻlā is the eighty-seventh sura of the Qur'an with 19 ayat.
Sūrat al-Ghāshiyah is the 88th chapter (surah) of the Qur'an with 26 verses (ayat).
Sūrat ash-Shams is the 91st sura of the Qur'an with 15 ayat. It opens with a series of solemn oaths sworn on various astronomical phenomena, the first of which, "by the sun", gives the sura its name, then on the human soul itself. It then describes the fate of Thamud, a formerly prosperous extinct Arab tribe. The prophet Saleh urged them to worship God alone, and commanded them in God's name to preserve a certain she-camel; they disobeyed and continued to reject his message, and God destroyed them all except those who had followed Salih.
Sūrat al-Māʻūn is the 107th sura of the Qur'an with 7 ayat. Regarding the timing and contextual background of the supposed revelation, it is an earlier "Meccan surah", which means it is believed to have been revealed in Mecca, instead of later in Medina.
The Quran enumerates little about the early life of the Islamic prophet Muhammad or other biographic details, but it talks about his prophetic mission, his moral excellence, and theological issues regarding him. According to the Quran, Muhammad is the last in a chain of prophets sent by Allah.