Tafsir al-Baghawi - Al-Baghawi - (4/387)

Tafsir al-BaghawiAl-Baghawi

“He said, ‘These are my daughters, if you must act.’ (71) By your life, [O Muhammad], they were wandering blindly in their intoxication.” (72)

“The people of the city”—that is, Sodom—“came rejoicing,” at Lot’s guests; that is, they brought one another glad tidings, hoping to commit indecency with them.

Lot said to his people, “These are my guests,” and it is the duty of a man to honor his guest, “so do not disgrace me concerning them.”

“Fear Allah and do not humiliate me”—that is, do not shame me.

They said, “Did we not forbid you from receiving anyone?” That is, did we not forbid you to host any person?

It is also said that they meant: Did we not forbid you from bringing strangers into the city? For we commit indecency with them.

He said, “These are my daughters”: I will give them to you in marriage if you embrace Islam. (1) So come to what is lawful and forsake what is unlawful, “if you are going to do” what I command you.

It is also said that by “daughters” he meant the women of his people, since a prophet is like a father to his community.

Allah Most High said: “By your life,” O Muhammad—that is, by your life—“they were wandering blindly in their intoxication,” in their bewilderment and misguidance; that is, they were stumbling about.

Qatadah said: “They were playing.”

It is related from Abu al-Jawza’ from Ibn Abbas, may Allah be pleased with him, who said: “Allah created no soul more honored before Him than Muhammad, peace and blessings be upon him, and Allah Most High swore by no one’s life except his.” (2)

(1) After mentioning the differing interpretations of the phrase “my daughters,” Ibn Atiyyah said: “This interpretation entails that, in his law, it was permissible for a disbeliever to marry a believing woman, although those who believed in him were exceedingly few.” He also said: “It is possible that by his words, ‘These are my daughters,’ he meant his own biological daughters, while expressing this figuratively; this does not mean that he actually made his daughters permissible to them. It is like saying to someone whom you see intending to kill another person: ‘Kill me, but do not kill him.’ This is said by way of censuring him, seeking to dissuade him in some manner, and appealing to his sense of shame. Such expressions are instances of rhetorical emphasis that contain no falsehood; rather, their intended meaning is understood. An example is the Prophet’s saying, peace and blessings be upon him: ‘Even if [it were] like the hollow of a sandgrouse’s nest,’” along with other examples. See: al-Muharrar al-Wajiz, 8:337-338. (2) Recorded by al-Tabari in his Tafsir, 14:44; al-Harith ibn Abi Usamah in his Musnad; Abu Yala; Ibn al-Mundhir; Ibn Abi Hatim; Ibn Mardawayh; Abu Nuaym; and al-Bayhaqi in al-Dalail. Al-Busiri made no comment on it. See: al-Durr al-Manthur, 5:89; Ibn Hajar, al-Matalib al-Aliyah, 3:347.

﴿قَالَ هَؤُلَاءِ بَنَاتِي إِنْ كُنْتُمْ فَاعِلِينَ (٧١) لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (٧٢) ﴾ ﴿وَجَاءَ أَهْلُ الْمَدِينَةِ﴾ يَعْنِي سَدُومَ ﴿يَسْتَبْشِرُونَ﴾ بِأَضْيَافِ لُوطٍ، أَيْ: يُبَشِّرُ بَعْضُهُمْ بَعْضًا، طَمَعًا فِي رُكُوبِ الْفَاحِشَةِ مِنْهُمْ. ﴿قَالَ﴾ لُوطٌ لِقَوْمِهِ ﴿إِنَّ هَؤُلَاءِ ضَيْفِي﴾ وَحَقٌّ عَلَى الرَّجُلِ إِكْرَامُ ضَيْفِهِ ﴿فَلَا تَفْضَحُونِ﴾ فِيهِمْ. ﴿وَاتَّقُوا اللَّهَ وَلَا تُخْزُونِ﴾ وَلَا تُخْجِلُونِ. ﴿قَالُوا أَوَلَمْ نَنْهَكَ عَنِ الْعَالَمِينَ﴾ أَيْ: أَلَمْ نَنْهَكَ عَنْ أَنْ تُضِيفَ أَحَدًا مِنَ الْعَالَمِينَ. وَقِيلَ: أَلَمْ نَنْهَكَ أَنْ تُدْخِلَ الْغُرَبَاءَ الْمَدِينَةَ، فَإِنَّا نَرْكَبُ مِنْهُمُ الْفَاحِشَةَ. ﴿قَالَ هَؤُلَاءِ بَنَاتِي﴾ أُزَوِّجُهُنَّ إِيَّاكُمْ إِنْ أَسْلَمْتُمْ (١) فَأْتُوا الْحَلَالَ وَدَعَوُا الْحَرَامَ ﴿إِنْ كُنْتُمْ فَاعِلِينَ﴾ مَا آمُرُكُمْ بِهِ. وَقِيلَ: أَرَادَ بِالْبَنَاتِ نِسَاءَ قَوْمِهِ لِأَنَّ النَّبِيَّ كَالْوَالِدِ لِأُمَّتِهِ. قَالَ اللَّهُ تَعَالَى: ﴿لَعَمْرُكَ﴾ يَا مُحَمَّدُ أَيْ وَحَيَاتِكَ ﴿إِنَّهُمْ لَفِي سَكْرَتِهِمْ﴾ حَيْرَتِهِمْ وَضَلَالَتِهِمْ، ﴿يَعْمَهُونَ﴾ يَتَرَدَّدُونَ. قَالَ قَتَادَةُ: يَلْعَبُونَ. رُوِيَ عَنْ أَبِي الْجَوْزَاءِ عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: مَا خَلَقَ اللَّهُ نَفْسًا أَكْرَمَ عَلَيْهِ مِنْ مُحَمَّدٍ ﷺ، وَمَا أَقْسَمَ اللَّهُ تَعَالَى بِحَيَاةِ أَحَدٍ إِلَّا بِحَيَاتِهِ (٢) .

(١) قال ابن عطية بعد أن ذكر الخلاف في تأويل قوله "بناتي" ... ويلزم من هذا التأويل أن يكون في شرعه جواز زواج الكافر للمؤمنة، وقد ورد أن المؤمنات به قليل جدا. وقال: ويحتمل أن يريد ﵇ بقوله: "هؤلاء بناتي" بنات صلبه، ويكون ذلك على طريق المجاز، وهو لا يحقق في إباحة بناته، وهذا كما تقول لإنسان تراه يريد قتل آخر: اقتلني ولا تقتله، فإنما ذلك على جهة التشنيع عليه، والاستنزال من جهة ما، واستدعاء الحياء منه، وهذا كله من مبالغة القول الذي لا يدخله معنى الكذب، بل الغرض منه مفهوم، وعليه قول النبي ﷺ: "ولو كمفحص قطاة".. إلى غير هذا من الأمثلة. انظر: المحرر الوجيز: ٨ / ٣٣٧-٣٣٨. (٢) أخرجه الطبري في التفسير: ١٤ / ٤٤، والحارث بن أبي أسامة في مسنده، وأبو يعلى، وابن المنذر، وابن أبي حاتم، وابن مردويه، وأبو نعيم، والبيهقي في "الدلائل". وسكت عليه البوصيري. انظر: الدر المنثور: ٥ / ٨٩، المطالب العالية لابن حجر: ٣ / ٣٤٧.