Tafsir al-Baghawi - Al-Baghawi - (5/46)

Tafsir al-BaghawiAl-Baghawi

with a spear, and she was killed. Her husband Yasir was also killed; they were the first two martyrs to be killed in Islam. As for Ammar, he gave them with his tongue what they wanted, under compulsion. (1)

Qatada said: The clan of al-Mughira seized Ammar and submerged him in the well of Maymun. They said to him, “Renounce Muhammad,” and he outwardly complied with them in that, (2) while his heart recoiled from it. The Messenger of Allah, peace and blessings be upon him, was informed that Ammar had disbelieved, whereupon he said: “No indeed! Ammar is filled with faith from head to toe, and faith has mingled with his flesh (3) and blood.” Ammar then came to the Messenger of Allah, peace and blessings be upon him, weeping. The Messenger of Allah, peace and blessings be upon him, said, “What has happened to you?” He replied, “Something terrible, O Messenger of Allah: I spoke abusively of you and mentioned their gods.” (4) He asked, “How did you find your heart?” He said, “Secure in faith.” The Prophet, peace and blessings be upon him, began wiping his eyes and said, “If they do it to you again, then repeat to them what you said.” Thus this verse was revealed. (5)

Mujahid said: It was revealed concerning some people of Mecca who had believed. Some of the Companions of the Messenger of Allah, peace and blessings be upon him, wrote to them: “Emigrate, for we do not regard you as being among us until you emigrate to us.” So they set out intending to go to Medina, but Quraysh caught up with them on the road, and they disbelieved unwillingly. (6)

Muqatil said: It was revealed concerning Jabr, the client of Amir ibn al-Hadrami. His master compelled him to disbelieve, so he disbelieved under compulsion. (7) “While his heart is secure in faith.” Then Jabr’s master embraced Islam and became a good Muslim, and Jabr emigrated with his master. “But whoever opens his breast to disbelief”—that is, whoever opens his breast to disbelief by accepting and choosing it—“upon them is wrath from Allah, and for them is a tremendous punishment.”

The scholars unanimously agreed that whoever is compelled to utter a word of disbelief is permitted to say it with his tongue; if he says it verbally without believing it, it does not constitute disbelief. Yet if he refuses to say it until he is killed, that is better. (8)

The scholars differed regarding the divorce pronounced by one under compulsion. Most of them held that it does not take effect. (9)

(1) See al-Wahidi, Asbab al-Nuzul, p. 326; al-Tabari, Tafsir, 14:181; al-Hakim, al-Mustadrak, 2:357; al-Suyuti, al-Durr al-Manthur, 5:169-170. (2) In manuscript B: fa-baya'ahum (so he pledged allegiance to them). (3) Omitted from manuscript B. (4) Omitted from manuscript B. (5) Reported by al-Tabari, 14:181; Abd ibn Humayd; Ibn Jarir; and al-Hakim. See al-Suyuti, al-Durr al-Manthur, 5:172; al-Qurtubi, Tafsir, 10:181; al-Hakim, al-Mustadrak, 2:357. (6) Reported by Ibn Jarir, Ibn Abi Shaybah, Ibn al-Mundhir, and Ibn Abi Hatim. See al-Suyuti, al-Durr al-Manthur, 5:171. (7) See Ibn al-Jawzi, Zad al-Masir, 4:495-496. (8) See al-Tabari, Tafsir, 14:182; al-Qurtubi, Tafsir, 10:181, 188-190; al-Jassas, Ahkam al-Quran, 4:13-14; Ibn al-Arabi, Ahkam al-Quran, 3:1177-1179; Ibn al-Jawzi, Zad al-Masir, 4:496; Ibn Kathir, Tafsir, 2:589. (9) Al-Shafi'i, Malik, and Ahmad held that a divorce pronounced under coercion is invalid. This view is also reported from Umar, Ali, and Ibn Abbas. Ibn al-Mundhir also attributed it to Ibn al-Zubayr, Ibn Umar, Ibn Abbas, Ata, Tawus, al-Hasan, Shurayh, al-Qasim, Salim, al-Awza'i, Ishaq, and Abu Thawr. Abu Hanifah, however, deemed the divorce of one under coercion binding, arguing that the only thing lacking is consent, and consent is not a condition for divorce. This is also reported from al-Sha'bi, al-Nakha'i, Abu Qilabah, al-Zuhri, and Qatadah. For details, see al-Qurtubi, Tafsir, 10:184; Ibn al-Jawzi, Zad al-Masir, 4:497; al-Jassas, Ahkam al-Quran, 5:14-15; Ibn al-Arabi, Ahkam al-Quran, 3:1181.

بِحَرْبَةٍ فَقُتِلَتْ، وَقُتِلَ زَوْجُهَا يَاسِرٌ، وَهُمَا أَوَّلُ قَتِيلَيْنِ قُتِلَا فِي الْإِسْلَامِ، وَأَمَّا عَمَّارٌ: فَإِنَّهُ أَعْطَاهُمْ مَا أَرَادُوا بِلِسَانِهِ مُكْرَهًا (١) . قَالَ قَتَادَةُ: أَخْذَ بَنُو الْمُغِيرَةِ عَمَّارًا وَغَطَّوْهُ فِي بِئْرِ مَيْمُونٍ، وَقَالُوا لَهُ: اكْفُرْ بِمُحَمَّدٍ، فَتَابَعَهُمْ (٢) عَلَى ذَلِكَ، وَقَلْبُهُ كَارِهٌ، فَأُخْبِرَ رَسُولُ اللَّهِ ﷺ بِأَنَّ عَمَّارًا كَفَرَ فَقَالَ: كَلَّا إِنَّ عَمَّارًا مُلِئَ إِيمَانًا مِنْ قَرْنِهِ إِلَى قَدَمِهِ، وَاخْتَلَطَ الْإِيمَانُ (٣) بِلَحْمِهِ وَدَمِهِ، فَأَتَى عَمَّارٌ رَسُولَ اللَّهِ ﷺ وَهُوَ يَبْكِي، فَقَالَ رَسُولُ اللَّهِ ﷺ: مَا وَرَاءَكَ؟ قَالَ: شَرٌّ يَا رَسُولَ اللَّهِ، نِلْتُ مِنْكَ وَذَكَرْتُ آلِهَتَهُمْ (٤) قَالَ: كَيْفَ وَجَدْتَ قَلْبَكَ، قَالَ مُطْمَئِنًّا بِالْإِيمَانِ، فَجَعَلَ النَّبِيُّ ﷺ يَمْسَحُ عَيْنَيْهِ وَقَالَ: إِنْ عَادُوا لَكَ فَعُدْ لَهُمْ بِمَا قُلْتَ، فَنَزَلَتْ هَذِهِ الْآيَةُ (٥) . قَالَ مُجَاهِدٌ: نَزَلَتْ فِي نَاسٍ مِنْ أَهْلِ مَكَّةَ، آمَنُوا فَكَتَبَ إِلَيْهِمْ بَعْضُ أَصْحَابِ رَسُولِ اللَّهِ ﷺ: أَنْ هَاجِرُوا، فَإِنَّا لَا نَرَاكُمْ مِنَّا حَتَّى تُهَاجِرُوا إِلَيْنَا، فَخَرَجُوا يُرِيدُونَ الْمَدِينَةَ، فَأَدْرَكَتْهُمْ قُرَيْشٌ فِي الطَّرِيقِ فَكَفَرُوا كَارِهِينَ (٦) . وَقَالَ مُقَاتِلٌ: نَزَلَتْ فِي جَبْرٍ، مَوْلَى عَامِرِ بْنِ الْحَضْرَمِيِّ، أَكْرَهَهُ سَيِّدُهُ عَلَى الْكُفْرِ فَكَفَرَ مُكْرَهًا (٧) . ﴿وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ﴾ ثُمَّ أَسْلَمَ مَوْلَى جَبْرٍ وَحَسُنَ إِسْلَامُهُ وَهَاجَرَ جَبْرٌ مَعَ سَيِّدِهِ، ﴿وَلَكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْرًا﴾ أَيْ: فَتَحَ صَدْرَهُ لِلْكُفْرِ بِالْقَبُولِ وَاخْتَارَهُ، ﴿فَعَلَيْهِمْ غَضَبٌ مِنَ اللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ﴾ وَأَجْمَعَ الْعُلَمَاءُ عَلَى: أَنْ مَنْ أُكْرِهَ عَلَى كَلِمَةِ الْكُفْرِ، يَجُوزُ لَهُ أَنْ يَقُولَ بِلِسَانِهِ، وَإِذَا قَالَ بِلِسَانِهِ غَيْرَ مُعْتَقِدٍ لَا يَكُونُ كُفْرًا، وَإِنْ أَبَى أَنْ يَقُولَ حَتَّى يُقْتَلَ كَانَ أَفْضَلَ (٨) . وَاخْتَلَفَ أَهْلُ الْعِلْمِ فِي طَلَاقِ الْمُكْرَهِ. فَذَهَبَ أَكْثَرُهُمْ إِلَى أَنَّهُ لَا يَقَعُ (٩) .

(١) انظر: أسباب النزول للواحدي ص (٣٢٦) ، تفسير الطبري: ١٤ / ١٨١، المستدرك: ٢ / ٣٥٧، الدر المنثور: ٥ / ١٦٩-١٧٠. (٢) في "ب": فبايعهم. (٣) ساقط من "ب". (٤) ساقط من "ب". (٥) أخرجه الطبري: ١٤ / ١٨١، وعبد بن حميد، وابن جرير، والحاكم. انظر: الدر المنثور: ٥ / ١٧٢، القرطبي: ١٠ / ١٨١، المستدرك: ٢ / ٣٥٧. (٦) أخرجه ابن جرير، وابن أبي شيبة، وابن المنذر، وابن أبي حاتم. انظر. الدر المنثور: ٥ / ١٧١. (٧) انظر: زاد المسير: ٤ / ٤٩٥-٤٩٦. (٨) انظر: تفسير الطبري: ١٤ / ١٨٢، القرطبي: ١٠ / ١٨١،١٨٨-١٩٠، أحكام القرآن للجصاص: ٤ / ١٣-١٤، أحكام القرآن لابن العربي: ٣ / ١١٧٧-١١٧٩، زاد المسير: ٤ / ٤٩٦، تفسير ابن كثير: ٢ / ٥٨٩. (٩) قال الشافعي، ومالك، وأحمد: لا يقع طلاق المكره، وهو مروي عن عمر، وعلي، وابن عباس. وذكره ابن المنذر عن ابن الزبير، وابن عمر، وابن عباس، وعطاء، وطاوس، والحسن، وشريح، والقاسم، وسالم، والأوزاعي، وإسحاق، وأبي ثور. وأجازه أبو حنيفة، فقال: طلاق المكره يلزم، لأنه لم يعدم فيه أكثر من الرضا، وليس وجوده بشرط في الطلاق. وهذا مروي عن الشعبي، والنخعي، وأبي قلابة، والزهري، وقتادة. انظر بالتفصيل: تفسير القرطبي: ١٠ / ١٨٤، زاد المسير: ٤ / ٤٩٧، أحكام القرآن للجصاص: ٥ / ١٤ - ١٥ أحكام القرآن لابن العربي: ٣ / ١١٨١.