Tafsir al-Baghawi - Al-Baghawi - (6/12)

Tafsir al-BaghawiAl-Baghawi

“And the fifth testimony is that Allah’s curse be upon him if he is lying. (7)”

Regarding His saying, “And the fifth testimony is that Allah’s curse be upon him if he is lying,” Nafi' and Ya'qub read the particle an in its light form; likewise, in the second occurrence, they read “Allah’s curse” in the nominative. Ya'qub further read “Allah’s wrath” in the nominative. Nafi' read it as the past-tense verb, “Allah became angry,” with “Allah” in the nominative. The others read the emphatic particle anna in both occurrences, with “curse” in the accusative, and “wrath” as a noun in the accusative, while “Allah” is in the genitive. Hafs, reporting from 'Asim, read the second occurrence of “the fifth” in the accusative; that is, the fifth testimony is to be given. The others read it in the nominative as the subject, its predicate occurring in the an clause, as in the first occurrence.

The occasion for the revelation of this verse was related to us by Abu al-Hasan al-Sarakhsi, who said: Zahir ibn Ahmad informed us; Abu Ishaq Ibrahim ibn Abd al-Samad al-Hashimi informed us; Abu Mus'ab informed us, from Malik, from Ibn Shihab, that Sahl ibn Sa'd al-Sa'idi informed him that 'Uwaymir al-'Ajlani came to 'Asim ibn 'Adi al-Ansari and said to him: “O 'Asim, what do you think: if a man finds another man with his wife, should he kill him, so that you then kill him? Or what should he do? Ask the Messenger of Allah, may Allah bless him and grant him peace, about this for me, O 'Asim.”

So 'Asim asked the Messenger of Allah, may Allah bless him and grant him peace, about it. The Messenger of Allah, may Allah bless him and grant him peace, disliked such questions and disapproved of them, until what he heard from the Messenger of Allah, may Allah bless him and grant him peace, weighed heavily upon 'Asim. When 'Asim returned to his household, 'Uwaymir came to him and asked: “O 'Asim, what did the Messenger of Allah, may Allah bless him and grant him peace, say to you?” 'Asim replied to 'Uwaymir: “You have brought me no good. The Messenger of Allah, may Allah bless him and grant him peace, disliked the matter about which you asked me.”

'Uwaymir said: “By Allah, I shall not desist until I ask him about it myself.” He then came while the Messenger of Allah, may Allah bless him and grant him peace, was among the people, and said: “O Messenger of Allah, what do you think: if a man finds another man with his wife, should he kill him, so that you then kill him? Or what should he do?” The Messenger of Allah, may Allah bless him and grant him peace, said: “Revelation has been sent down concerning you and your wife. Go and bring her.”

Sahl said: “They then invoked mutual curses before the Messenger of Allah, may Allah bless him and grant him peace, while I was there among the people. When they had completed their mutual imprecation, 'Uwaymir said: ‘O Messenger of Allah, I would have lied against her if I were to keep her.’ He then divorced her three times before the Messenger of Allah, may Allah bless him and grant him peace, had instructed him to do so.” Malik said: Ibn Shihab said, “This became the established practice for spouses who invoke mutual curses.” (1)

Muhammad ibn Isma'il said: Ishaq informed us; Muhammad ibn Yusuf informed us; al-Awza'i informed us; al-Zuhri informed us through this chain with a report of similar meaning, adding that the Messenger of Allah, may Allah bless him and grant him peace, then said: “Look: if she gives birth to a dark-complexioned child with intensely black eyes, large buttocks, and plump calves, then I can only conclude that 'Uwaymir has spoken the truth about her. But if she gives birth to ⦗35/A⦘ a reddish child, as though he were a waharah, a small desert lizard, (2) then I can only conclude that 'Uwaymir has lied about her.” She gave birth to him with the very characteristics described by the Messenger of Allah—

(1) Reported by Malik in al-Muwatta, Book of Li'an, chapter: “What Has Been Narrated Concerning Li'an,” no. 34, 2:566-567; by al-Bukhari in the Book of Divorce, chapter: “Li'an and One Who Divorces after Li'an,” 9:446, as well as elsewhere; by Muslim at the beginning of the chapter on li'an, no. 1492, 2:1129-1130; and by al-Musannaf in Sharh al-Sunnah, 9:250. (2) The version narrated by Ibn Majah in the Book of Divorce, chapter: “The Divorce of One Who Is Coerced or Forgetful,” through al-Walid ibn Muslim, from al-Awzai, from Ata, from Ibn Abbas, has become well known in works of legal theory: “Allah has pardoned my community for mistakes, forgetfulness, and what they are compelled to do.” All its narrators are trustworthy, but there is a break in the chain between Ibn Abbas and Ata. Al-Busiri noted this in al-Zawa'id, saying: “Its chain is sound if it is free from interruption.” It has also been narrated in other wordings, some of which strengthen others. See al-Irwa al-Ghalil by Shaykh al-Albani, 1:123; al-Mu'tabar fi Takhrij Ahadith al-Minhaj; and al-Mukhtasar by al-Zarkashi, p. 154.

﴿وَالْخَامِسَةُ أَنَّ لَعْنَةَ اللَّهِ عَلَيْهِ إِنْ كَانَ مِنَ الْكَاذِبِينَ (٧) ﴾ ﴿وَالْخَامِسَةُ أَنَّ لَعْنَةَ اللَّهِ عَلَيْهِ إِنْ كَانَ مِنَ الْكَاذِبِينَ﴾ قَرَأَ نَافِعٌ وَيَعْقُوبُ "أَنْ" خَفِيفَةٌ وَكَذَلِكَ الثَّانِيَةُ "لَعْنَةُ اللَّهِ" رَفْعٌ، ثُمَّ يَعْقُوبُ قَرَأَ "غَضَبُ" بِرَفْعٍ، وَقَرَأَ نَافِعٌ "غَضِبَ" بِكَسْرِ الضَّادِ وَفَتَحَ الْبَاءَ عَلَى الْمَاضِي "اللَّهُ" رَفَعٌ، وَقَرَأَ الْآخَرُونَ "أَنَّ" بِالتَّشْدِيدِ فِيهِمَا، "لعنة" نصب، و"غضب" بِفَتْحِ الضَّادِ عَلَى الِاسْمِ، "اللَّهِ" جَرٌّ، وَقَرَأَ حَفْصٌ عَنْ عَاصِمٍ "وَالْخَامِسَةَ" الثَّانِيَةُ نَصْبٌ، أَيْ: وَيَشْهَدُ الشَّهَادَةَ الْخَامِسَةَ، وَقَرَأَ الْآخَرُونَ بِالرَّفْعِ عَلَى الِابْتِدَاءِ وَخَبَرُهُ فِي أَنْ كَالْأُولَى. وَسَبَبُ نُزُولِ هَذِهِ الْآيَةِ مَا أَخْبَرَنَا أَبُو الْحَسَنِ السَّرَخْسِيُّ، أَخْبَرَنَا زَاهِرُ بْنُ أَحْمَدَ، أَخْبَرَنَا أَبُو إِسْحَاقَ إِبْرَاهِيمُ بْنُ عَبْدِ الصَّمَدِ الْهَاشِمِيُّ، أَخْبَرَنَا أَبُو مُصْعَبٍ، عَنْ مَالِكٍ عَنِ ابْنِ شِهَابٍ أَنَّ سَهْلَ بْنَ سَعْدٍ السَّاعِدِيَّ أخبره أن عويمر الْعِجْلَانِيَّ جَاءَ إِلَى عَاصِمِ بْنِ عَدِيٍّ الْأَنْصَارِيِّ فَقَالَ لَهُ: يَا عَاصِمُ أَرَأَيْتَ لَوْ أَنَّ رَجُلًا وَجَدَ مَعَ امْرَأَتِهِ رَجُلًا أَيَقْتُلُهُ فَتَقْتُلُونَهُ، أَمْ كَيْفَ يَفْعَلُ؟ سَلْ لِي عَنْ ذَلِكَ يَا عَاصِمُ رَسُولَ اللَّهِ ﷺ، قَالَ: فَسَأَلَ عَاصِمٌ رَسُولَ اللَّهِ ﷺ عَنْ ذَلِكَ، فَكَرِهَ رَسُولُ اللَّهِ ﷺ الْمَسَائِلَ وَعَابَهَا حَتَّى كَبُرَ عَلَى عَاصِمٍ مَا سَمِعَ مِنْ رَسُولِ اللَّهِ ﷺ، فَلَمَّا رَجَعَ عَاصِمٌ إِلَى أَهْلِهِ جَاءَهُ عُوَيْمِرٌ فَقَالَ لَهُ: يَا عَاصِمُ مَاذَا قَالَ لَكَ رَسُولُ اللَّهِ ﷺ فَقَالَ عَاصِمٌ لِعُوَيْمِرٍ، لَمْ تَأْتِنِي بِخَيْرٍ، قَدْ كَرِهَ رَسُولُ اللَّهِ ﷺ الْمَسْأَلَةَ الَّتِي سَأَلْتُهُ عَنْهَا، فَقَالَ عُوَيْمِرٌ، وَاللَّهِ لَا أَنْتَهِي حَتَّى أَسْأَلَهُ عَنْهَا، فَجَاءَ عُوَيْمِرٌ وَرَسُولُ اللَّهِ ﷺ وَسَطَ النَّاسِ فَقَالَ: يَا رَسُولَ اللَّهِ أَرَأَيْتَ رَجُلًا وَجَدَ مَعَ امْرَأَتِهِ رَجُلًا أَيَقْتُلُهُ فَتَقْتُلُونَهُ أَمْ كَيْفَ يَفْعَلُ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: "قَدْ أُنْزِلَ فِيكَ وَفِي صَاحِبَتِكَ فَاذْهَبْ فَأْتِ بِهَا"، فَقَالَ سَهْلٌ: فَتَلَاعَنَا وَأَنَا مَعَ النَّاسِ عِنْدَ رَسُولِ اللَّهِ ﷺ، فَلَمَّا فَرَغَا مِنْ تَلَاعُنِهِمَا قَالَ عُوَيْمِرٌ: كَذَبْتُ عَلَيْهَا يَا رَسُولَ اللَّهِ إِنْ أَمْسَكْتُهَا، فَطَلَّقَهَا ثَلَاثًا قَبْلَ أَنْ يَأْمُرَهُ رَسُولُ اللَّهِ ﷺ. قَالَ مَالِكٌ قَالَ ابْنُ شِهَابٍ: فَكَانَتْ تِلْكَ سُنَّةَ الْمُتَلَاعِنَيْنِ (١) . وَقَالَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ أَخْبَرَنَا إِسْحَاقُ، أَخْبَرَنَا مُحَمَّدُ بْنُ يُوسُفَ، أَخْبَرَنَا الْأَوْزَاعِيُّ، أَخْبَرَنَا الزُّهْرِيُّ بِهَذَا الْإِسْنَادِ بِمِثْلِ مَعْنَاهُ وَزَادَ: ثُمَّ قَالَ رَسُولُ اللَّهِ ﷺ: "انْظُرُوا فَإِنْ جَاءَتْ بِهِ أَسْحَمَ أَدْعَجَ الْعَيْنَيْنِ عَظِيمَ الْإِلْيَتَيْنِ، خَدَلَّجَ السَّاقَيْنِ، فَلَا أَحْسِبُ عُوَيْمِرًا إِلَّا قَدْ صَدَقَ عَلَيْهَا، وَإِنْ جاءت به ٣٥/أأُحَيْمِرَ كَأَنَّهُ [وُجُوهٌ] (٢) فلا أحسب عويمر إِلَّا قَدْ كَذِبَ عَلَيْهَا" فَجَاءَتْ بِهِ عَلَى النَّعْتِ الَّذِي نَعَتَ رَسُولَ اللَّهِ

(١) أخرجه مالك في الموطأ، باب ما جاء في اللعان برقم (٣٤) : ٢ / ٥٦٦-٥٦٧، وأخرجه البخاري في الطلاق، باب: اللعان ومن طلق بعد اللعان: ٩ / ٤٤٦، وفي مواضع أخرى، ومسلم في أول باب اللعان، برقم: (١٤٩٢) ٢ / ١١٢٩-١١٣٠، والمصنف في شرح السنة: ٩ / ٢٥٠. (٢) لقد اشتهر بهذا اللفظ في كتب والأصول ما أخرجه ابن ماجه في كتاب الطلاق باب طلاق المكره والناسي من طريق الوليد بن مسلم عن الأوزاعي عن عطاء عن ابن عباس بلفظ: (إن الله وضع عن أمتي الخطأ والنسيان وما استكرهوا عليه) رجاله كلهم ثقات ولكن يوجد فيه انقطاع بين ابن عباس وعطاء وأشار إلى هذا البوصيري في الزوائد فقال: إسناده صحيح إن سلم من الانقطاع وقد ورد بألفاظ أخرى يقوي بعضها بعضا. انظر إرواء الغليل للشيخ الألباني ١ / ١٢٣ والمعتبر في تخريج أحاديث المنهاج، والمختصر للزركشي ص ١٥٤.