Surah 66. At-Tahrim, Ayah 1

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يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ ۖ تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ ۚ وَاللَّهُ غَفُورٌ رَحِيمٌ


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?1 But God is much-forgiving, a dispenser of grace:
Malik : O Prophet! Why do you make something unlawful, which Allah has made lawful to you in seeking to please your wives? Allah is Forgiving, Merciful.
Pickthall : O Prophet! Why bannest thou that which Allah hath made lawful for thee, seeking to please thy wives? And Allah is Forgiving, 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. 5529 5530
Transliteration : Ya ayyuha alnnabiyyu lima tuharrimu ma ahalla Allahu laka tabtaghee mardata azwajika waAllahu ghafoorun raheemun
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Asad   
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Asad 1 There are several essentially conflicting - and, therefore, in their aggregate, not very trustworthy - reports as to the exact reason or reasons why, at some time during the second half of the Medina period, the Prophet declared on oath that for one month he would have no intercourse with any of his wives. Still, while the exact reason cannot be established with certainty, it is sufficiently clear from the above-mentioned ahadith that this emotional, temporary renunciation of marital life was caused by a display of mutual jealousy among some of the Prophet's wives. In any case, the purport of the above Qur'anic allusion to this incident is not biographical but, rather, intended to bring out a moral lesson applicable to all human situations: namely, the inadmissibility of regarding as forbidden (haram) anything that God has made lawful (halal), even if such an attitude happens to be motivated by the desire to please another person or other persons. Apart from this, it serves to illustrate the fact - repeatedly stressed in the Qur'an - that the Prophet was but a human being, and therefore subject to human emotions and even liable to commit an occasional mistake (which in his case, however, was invariably pointed out to him, and thus rectified, through divine revelation).

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Yusuf Ali   
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Yusuf Ali 5529 The Prophet's household was not like other households. The Consorts of Purity were expected to hold a higher standard in behaviour and reticence than ordinary women, as they had higher work to perform. See n. 3706 to xxxiii. 28. But they were human beings after all, and were subject to the weaknesses of their sex, and they sometimes failed. The commentators usually cite the following incident in connection with the revelation of these verses. It is narrated from 'Aisha, the wife of the holy Prophet (peace be on him) by Bukhari, Muslim, Nasai. Abu Dawud and others that the holy Prophet usually visited all his wives daily after 'Asr Prayer. Once it so happened that he stayed longer than usual at the quarters of Zainab bint Jahsh, for she had received from somewhere some honey which the holy Prophet liked very much. "At this", says 'Aisha, "I felt jealous, and Hafsa, Sawda, Safiya, and I agreed among ourselves that when he visits us each of us would tell him that a peculiar odour came from his mouth as a result of what he had eaten, for we knew that he was particularly sensitive to offensive smells". So when his wives hinted at it, he vowed that he would never again use honey. Thereupon these verses were revealed reminding him that he should not declare to himself unlawful that which Allah had made lawful to him. The important point to bear in mind is that he was at once rectified by revelation, which reinforces the fact that the prophets are always under divine protection, and even the slightest lapse on their part is never left uncorrected.
Yusuf Ali   
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Yusuf Ali 5530 The tender words of admonition addressed to the Consorts in xxxiii. 28-34 explain the situation far better than any comments can express. If the holy Prophet had been a mere husband in the ordinary sense of the term, he could not have held the balance even between his private feelings and his public duties. But he was not an ordinary husband, and he abandoned his renunciation on his realisation of the higher duties with which he was charged, and which required conciliation with firmness.
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