Tafsir al-Baghawi - Al-Baghawi - (6/29)

Tafsir al-BaghawiAl-Baghawi

“Those are declared innocent”: that is, Aishah and Safwan. They are mentioned in the plural, as in His saying, exalted is He, “If he has brothers” (al-Nisa 4:11), meaning two brothers. It has also been said that “those are declared innocent” refers to the good men and good women: they are free of what is alleged against them. “For them is forgiveness and a noble provision”: forgiveness is pardon for sins, and the noble provision is Paradise.

It is related that Aishah would take pride in distinctions granted to her that were granted to no other woman. Among them was that Gabriel brought her image upon a piece of silk (1) and said, “This is your wife.” It is also related that he brought her image in the palm of his hand; that the Prophet, peace and blessings be upon him, married no virgin besides her; that the Messenger of Allah, peace and blessings be upon him, passed away with his head in her lap and was buried in her house; that revelation would descend upon him while he was with her beneath his covering; that her exoneration came down from heaven; that she was the daughter of the successor and close companion of the Messenger of Allah, peace and blessings be upon him; that she was created pure; and that she was promised forgiveness and a noble provision (2).

Whenever Masruq narrated from Aishah, he would say: “The truthful one, daughter of the truthful one, the beloved of the Messenger of Allah, peace and blessings be upon him, the one declared innocent from heaven, narrated to me” (3).

“O you who believe, do not enter houses other than your own until you have sought permission and greeted their occupants. That is better for you, so that you may take heed.” (27)

His saying, exalted is He, “O you who believe, do not enter houses other than your own until you have sought permission and greeted their occupants. That is better for you, so that you may take heed”: It was said that the meaning of His saying, “until you have sought permission,” is: until you ask permission [and Ibn Abbas used to recite, “until you ask permission”] (4). He would say that “until you have sought permission” was an error by the scribe (5). Ubayy ibn Kab likewise used to recite it this way. The well-known recitation, however, is “until you have sought permission,” and it carries the meaning of asking permission.

It was also said that seeking familiarity means seeking assurance: one looks to see whether anyone is in the house, then lets its occupants know, “I am entering.” Al-Khalil said: Seeking familiarity means discerning or seeing clearly, as in the expression, “I perceived a fire,” that is, “I saw it.” It was also said that it means speaking words of glorification or magnification, or clearing one’s throat, in order to alert the people of the house.

The sum of the ruling in this verse is that one may not enter another person’s house except after offering the greeting of peace and seeking permission. They differed over whether permission or the greeting should come first. Some said that one should seek permission first, saying, “May I enter? Peace be upon you.”

(1) A white piece of silk; its plural is saraq, like qasaba (reed) and qasab (reeds). (2) These merits mentioned by the author concerning the Mother of the Believers Aisha, may Allah be pleased with her, are established by authentic hadiths. See Jami al-Usul by Ibn al-Athir, 9:132-143; Kanz al-Ummal, 12:133-138; and al-Durr al-Manthur, 6:168-170. (3) See Hilyat al-Awliya, 2:44. (4) Omitted from manuscript A. (5) See the previous commentary, 3:309-310.

﴿أُولَئِكَ مُبَرَّءُونَ﴾ يَعْنِي: عَائِشَةَ وَصَفْوَانَ ذَكَرَهُمَا بِلَفْظِ الْجَمْعِ كَقَوْلِهِ تَعَالَى: "فَإِنْ كَانَ لَهُ إِخْوَةٌ" (النِّسَاءِ-١١) أَيْ: إِخْوَانٌ. وَقِيلَ: "أُولَئِكَ مُبَرَّؤُونَ" يَعْنِي الطَّيِّبِينَ وَالطَّيِّبَاتِ مُنَزَّهُونَ، ﴿مِمَّا يَقُولُونَ لَهُمْ مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ﴾ فَالْمَغْفِرَةُ هِيَ الْعَفْوُ عَنِ الذُّنُوبِ، وَالرِّزْقِ الْكَرِيمِ: الْجَنَّةُ. وَرُوِيَ أَنَّ عَائِشَةَ كَانَتْ تَفْتَخِرُ بِأَشْيَاءَ أُعْطِيَتْهَا لَمْ تُعْطَهَا امْرَأَةٌ غَيْرَهَا، مِنْهَا أَنَّ جِبْرِيلَ أَتَى بِصُورَتِهَا فِي سَرَقَةٍ (١) مِنْ حَرِيرٍ، وَقَالَ هَذِهِ زَوْجَتُكَ. وَرُوِيَ أَنَّهُ أَتَى بِصُورَتِهَا فِي رَاحَتِهِ وَأَنَّ النَّبِيَّ ﷺ لَمْ يَتَزَوَّجْ بِكْرًا غَيْرَهَا، وَقُبِضَ رَسُولُ اللَّهِ ﷺ وَرَأَسَهُ فِي حِجْرِهَا، وَدُفِنَ فِي بَيْتِهَا، وَكَانَ يَنْزِلُ عَلَيْهِ الْوَحْيُ وَهُوَ مَعَهَا فِي لِحَافِهِ، وَنَزَلَتْ بَرَاءَتُهَا مِنَ السَّمَاءِ، وَأَنَّهَا ابْنَةُ خَلِيفَةِ رَسُولِ اللَّهِ ﷺ وَصَدِيقِهِ، وَخُلِقَتْ طَيِّبَةً، وَوُعِدَتْ مَغْفِرَةً وَرِزْقًا كَرِيمًا (٢) . وَكَانَ مَسْرُوقٌ إِذَا رَوَى عَنْ عَائِشَةَ يَقُولُ: حَدَّثَتْنِي الصِّدِيقَةُ بِنْتُ الصَّدِيقِ حَبِيبَةُ رَسُولِ اللَّهِ ﷺ الْمُبَرَّأَةُ مِنَ السَّمَاءِ (٣) . ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَى أَهْلِهَا ذَلِكُمْ خَيْرٌ لَكُمْ لَعَلَّكُمْ تَذَكَّرُونَ (٢٧) ﴾ قَوْلُهُ: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَى أَهْلِهَا ذَلِكُمْ خَيْرٌ لَكُمْ لَعَلَّكُمْ تَذَكَّرُونَ﴾ قِيلَ: مَعْنَى قَوْلِهِ: ﴿حَتَّى تَسْتَأْنِسُوا﴾ أَيْ: حَتَّى تَسْتَأْذِنُوا [وَكَانَ ابْنُ عَبَّاسٍ يَقْرَأُ حَتَّى تَسْتَأْذِنُوا] (٤) وَيَقُولُ: تَسْتَأْنِسُوا خَطَأٌ مِنَ الْكَاتِبِ (٥) . وَكَذَلِكَ كَانَ يَقْرَأُ أُبَيُّ ابْنُ كَعْبٍ، وَالْقِرَاءَةُ الْمَعْرُوفَةُ تَسْتَأْنِسُوا وَهُوَ بِمَعْنَى الِاسْتِئْذَانِ. وَقِيلَ: الِاسْتِئْنَاسُ طَلَبُ الْأُنْسِ، وَهُوَ أَنْ يَنْظُرَ هَلْ فِي الْبَيْتِ إِنْسَانٌ فَيُؤْذِنَهُمْ إِنِّي دَاخِلٌ. وَقَالَ الْخَلِيلُ: الِاسْتِئْنَاسُ الِاسْتِبْصَارُ مِنْ قَوْلِهِ: آنَسْتُ نَارًا، أَيْ: أَبْصَرَتْ. وَقِيلَ: هُوَ أَنْ يَتَكَلَّمَ بِتَسْبِيحَةٍ أَوْ تَكْبِيرَةٍ أَوْ يَتَنَحْنَحَ، يُؤْذِنُ أَهْلَ الْبَيْتِ. وَجُمْلَةُ حُكْمِ الْآيَةِ: أَنَّهُ لَا يَدْخُلُ بَيْتَ الْغَيْرِ إِلَّا بَعْدَ السَّلَامِ وَالِاسْتِئْذَانِ. وَاخْتَلَفُوا فِي أَنَّهُ يُقَدِّمُ الِاسْتِئْذَانَ أَمِ السَّلَامَ؟ فَقَالَ قَوْمٌ: يُقَدِّمُ الِاسْتِئْذَانَ فَيَقُولُ: أَأَدْخُلُ سَلَامٌ

(١) شقة حرير بيضاء، والجمع، سرق مثل: قصبة وقصب. (٢) هذه المناقب التي ذكرها المصنف لأم المؤمنين عائشة ﵂، ثابتة بأحاديث صحاح، انظرها في: جامع الأصول لابن الأثير: ٩ / ١٣٢-١٤٣، كنز العمال: ١٢ / ١٣٣-١٣٨، الدر المنثور: ٦ / ١٦٨-١٧٠. (٣) انظر: حلية الأولياء: ٢ / ٤٤. (٤) ساقط من "أ". (٥) انظر فيما سبق تعليقا: ٣ / ٣٠٩، ٣١٠.