Al-Tafsīr al-Qayyim - Ibn al-Qayyim - (150)

Al-Tafsīr al-QayyimIbn al-Qayyim

[Surah al-Baqarah (2): Verse 235]

“There is no blame upon you for hinting at a proposal of marriage to women or for keeping it concealed within yourselves. Allah knows that you will mention them, but do not make secret promises to them; speak only appropriate words. Do not resolve to enter into the marriage contract until the prescribed term has ended. Know that Allah knows what is within yourselves, so beware of Him. And know that Allah is All-Forgiving, Forbearing.” (235)

When Allah, Glorified is He, mentioned hinting at a marriage proposal—which indicates that the man harbours desire and affection for the woman, prompting him to speak in a way that might lead to marrying her—He removed any blame for such hints and for harbouring those feelings of inclination and affection. He prohibited making secret promises to these women.

One interpretation is that this refers to marriage. The meaning is: Do not explicitly propose marriage to them, but merely hint at it. This is what is meant by “appropriate words.”

Another interpretation is that it means marrying a woman secretly during her waiting period, then making the marriage contract public once that period has ended. This is supported by His saying: “Do not resolve to enter into the marriage contract until the prescribed term has ended,” meaning the end of the waiting period. Those who favour the first interpretation say: The verse establishes the permissibility of hinting by declaring it blameless, the prohibition of an explicit proposal by forbidding secret promises, and the prohibition of concluding a marriage contract before the waiting period has ended. If making secret promises meant keeping the marriage contract secret, this would be repetition.

He then followed this with His saying: “Know that Allah knows what is within yourselves, so beware of Him”—lest you transgress the limits He has set for you. He is fully aware of what you conceal and what you disclose.

Then He said: “And know that Allah is All-Forgiving, Forbearing.” Were it not for His forgiveness and forbearance, you would suffer the greatest hardship. For He, Glorified is He, watches over you, knows what is in your hearts, and knows what you do. If you fall into anything He has forbidden you, hasten to Him in repentance and seek His forgiveness. He is indeed the All-Forgiving, the Forbearing.

[سورة البقرة (٢) : آية ٢٣٥] وَلا جُناحَ عَلَيْكُمْ فِيما عَرَّضْتُمْ بِهِ مِنْ خِطْبَةِ النِّساءِ أَوْ أَكْنَنْتُمْ فِي أَنْفُسِكُمْ عَلِمَ اللَّهُ أَنَّكُمْ سَتَذْكُرُونَهُنَّ وَلكِنْ لا تُواعِدُوهُنَّ سِرًّا إِلاَّ أَنْ تَقُولُوا قَوْلاً مَعْرُوفاً وَلا تَعْزِمُوا عُقْدَةَ النِّكاحِ حَتَّى يَبْلُغَ الْكِتابُ أَجَلَهُ وَاعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ ما فِي أَنْفُسِكُمْ فَاحْذَرُوهُ وَاعْلَمُوا أَنَّ اللَّهَ غَفُورٌ حَلِيمٌ (٢٣٥) لما ذكر سبحانه التعريض بخطبة المرأة الدال على أن المعرّض في قلبه رغبة فيها ومحبة لها، وأن ذلك يحمله على الكلام الذي يتوصل به إلى نكاحها، رفع الجناح عن التعريض، وانطواء القلب على ما فيه من الميل والمحبة، ونفي مواعدتهن سرا. فقيل: هو النكاح. والمعنى: لا تصرحوا لهن بالتزويج، إلا أن تعرّضوا تعريضا. وهو القول المعروف. وقيل: هو أن يتزوجها في عدتها سرا. فإذا انقضت العدة أظهر العقد. ويدل هذا على قوله: وَلا تَعْزِمُوا عُقْدَةَ النِّكاحِ حَتَّى يَبْلُغَ الْكِتابُ أَجَلَهُ وهو انقضاء العدة. ومن رجح القول الأول قال: دلت الآية على إباحة التعريض بنفي الجناح، وتحريم التصريح بالنهي عن المواعدة سرا، وتحريم عقد النكاح قبل انقضاء العدة. فلو كان معنى مواعدة السر: هو إسرار العقد. كان تكرارا. ثم عقب ذلك بقوله: وَاعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ ما فِي أَنْفُسِكُمْ فَاحْذَرُوهُ أن تتعدوا ما حدّ لكم. فإنه مطلع على ما تسرون وما تعلنون. ثم قال: وَاعْلَمُوا أَنَّ اللَّهَ غَفُورٌ حَلِيمٌ ولولا مغفرته وحلمه لعنتم غاية العنت، فإنه سبحانه مطلع عليكم، يعلم ما في قلوبكم، ويعلم ما تعملون، فإن وقعتم في شيء فما نهاكم عنه فبادروا إليه بالتوبة والاستغفار. فإنه هو الغفور الحليم.