Tafsir al-Baghawi - Al-Baghawi - (1/207)

Tafsir al-BaghawiAl-Baghawi

“Permitted to you”: that is, made lawful for you. “On the night of fasting”: that is, during the night of the fast. “Sexual relations with your wives—they are a garment for you”: that is, a source of comfort for you. “And you are a garment for them”: that is, a source of comfort for them. The evidence for this is His saying, exalted is He: “And He made from it its mate, that he might find comfort in her” (al-A‘raf 7:189).

It has also been said: Nothing brings repose like the repose each spouse finds in the other. It has further been said that each spouse is called a garment for the other because they undress when they sleep and lie together under a single covering, until each becomes to the other like the garment he or she wears. Al-Rabi‘ ibn Anas said: “They are bedding for you, and you are covers for them.” Abu ‘Ubaydah and others said: A woman may be called one’s garment, bed, and wrap. It has also been said that a garment is a noun for whatever conceals something; thus, each of them may be a covering for the other against what is unlawful, as stated in the hadith: “Whoever marries has secured two-thirds of his religion.” (1)

“Allah knows that you had been betraying yourselves”: that is, you were betraying and wronging yourselves by having intercourse after the night prayer. Al-Bara’ said: When the fast of Ramadan was prescribed, they would not approach women throughout all of Ramadan, though some men would betray themselves. So Allah Most High revealed: “Allah knows that you had been betraying yourselves.” “So He accepted your repentance”: that is, He overlooked your offence. “And pardoned you”: that is, He effaced your sins. “Therefore now lie with them”: have intercourse with them lawfully. Intercourse is called direct contact because the skin of each of them touches that of the other.

“And seek what Allah has decreed for you”: that is, seek what Allah has ordained for you. It has also been said that it means what Allah has written for you in the Preserved Tablet—namely, children. This was the view of most exegetes. Mujahid said: “Seek children: if one wife does not bear children, then seek them from another.” Qatadah said: Seek the concession Allah has prescribed for you by permitting food, drink, and intercourse in the Preserved Tablet. Mu‘adh ibn Jabal said: “Seek what Allah has decreed for you”—that is, the Night of Decree.

His saying, “Eat and drink until the white thread becomes distinct to you,” was revealed concerning a man of the Ansar named Abu Sirmah ibn Qays ibn Sirmah. ‘Ikrimah said: Abu Qays ibn Sirmah. Al-Kalbi said: Abu Qays, Sirmah ibn Anas ibn Abi Sirmah. This was because he spent his day working on land of his while fasting. When evening came, he returned to his family with some dates and said to them, “Serve the food.” His wife wished to give him something warm to eat, so she began preparing a hot meal for him.

At the beginning, whoever had performed the night prayer and slept was forbidden food and drink. When she had finished preparing his meal, she found that he had fallen asleep, for he was exhausted and worn out. She woke him, but he was reluctant to disobey Allah and His Messenger, so he refused to eat. He began the morning fasting in severe exhaustion. Before midday had passed, he—

(1) It is narrated with the wording: “Whoever marries has secured half of his religion; so let him fear Allah regarding the remaining half.” Ibn al-Jawzi related it in al-Ilal from Anas as a marfu report (attributed to the Prophet) and said: “It is not authentically established from the Messenger of Allah. Its defects include Yazid al-Raqashi, of whom Ahmad said: ‘Nothing should be recorded from him; he was munkar al-hadith (a narrator of objectionable reports).’ Al-Nasai said: ‘Munkar al-hadith.’ It also contains Hiyaj, of whom Ahmad said: ‘Abandoned in hadith,’ and Yahya said: ‘He is nothing.’ It also contains Malik ibn Sulayman, whose reliability has been impugned.” Al-Ilal al-Mutanahiyah, 2:122. See Kashf al-Khafa wa Muzil al-Ilbas amma Ishtahara min al-Ahadith ala Alsinat al-Nas, 2:313. Al-Hakim also narrated it with the wording: “Whomever Allah provides with a righteous wife, He has assisted him in half of his religion; so let him fear Allah regarding the other half.” Al-Hakim declared its chain authentic, and al-Dhahabi concurred, 2:161.

﴿أُحِلَّ لَكُمْ﴾ أَيْ أُبِيحُ لَكُمْ ﴿لَيْلَةَ الصِّيَامِ﴾ أَيْ فِي لَيْلَةِ الصِّيَامِ ﴿الرَّفَثُ إِلَى نِسَائِكُمْ هُنَّ لِبَاسٌ لَكُمْ﴾ أَيْ سَكَنٌ لَكُمْ ﴿وَأَنْتُمْ لِبَاسٌ لَهُنَّ﴾ أَيْ سَكَنٌ لَهُنَّ دَلِيلُهُ. قَوْلُهُ تَعَالَى: "وَجَعَلَ مِنْهَا زَوْجَهَا لِيَسْكُنَ إِلَيْهَا" (١٨٩-الْأَعْرَافِ) وَقِيلَ لَا يَسْكُنُ شَيْءٌ كَسُكُونِ أَحَدِ الزَّوْجَيْنِ إِلَى الْآخَرِ، وَقِيلَ: سُمِّيَ كُلُّ وَاحِدٍ مِنَ الزَّوْجَيْنِ لِبَاسًا لِتَجَرُّدِهِمَا عِنْدَ النَّوْمِ وَاجْتِمَاعِهِمَا فِي ثَوْبٍ وَاحِدٍ حَتَّى يَصِيرَ كُلُّ وَاحِدٍ مِنْهُمَا لِصَاحِبِهِ كَالثَّوْبِ الَّذِي يَلْبَسُهُ، وَقَالَ الرَّبِيعُ بْنُ أَنَسٍ: هُنَّ فِرَاشٌ لَكُمْ وَأَنْتُمْ لِحَافٌ لَهُنَّ، قَالَ أَبُو عُبَيْدَةَ وَغَيْرُهُ: يُقَالُ لِلْمَرْأَةِ هِيَ لِبَاسُكَ وَفِرَاشُكَ وَإِزَارُكَ وَقِيلَ: اللِّبَاسُ اسْمٌ لِمَا يُوَارِي الشَّيْءَ فَيَجُوزُ أَنْ يَكُونَ كُلُّ وَاحِدٍ مِنْهُمَا سِتْرًا لِصَاحِبِهِ عَمَّا لَا يَحِلُّ كَمَا جَاءَ فِي الْحَدِيثِ: "مَنْ تَزَوَّجَ فَقَدْ أَحْرَزَ ثُلُثَيْ دِينِهِ" (١) ﴿عَلِمَ اللَّهُ أَنَّكُمْ كُنْتُمْ تَخْتَانُونَ أَنْفُسَكُمْ﴾ أَيْ تَخُونُونَهَا وَتَظْلِمُونَهَا بِالْمُجَامَعَةِ بَعْدَ الْعِشَاءِ، قَالَ الْبَرَاءُ: لَمَّا نَزَلَ صَوْمُ رَمَضَانَ كَانُوا لَا يَقْرَبُونَ النِّسَاءَ رَمَضَانَ كُلَّهُ، وَكَانَ رِجَالٌ يَخُونُونَ أَنْفُسَهُمْ، فَأَنْزَلَ اللَّهُ تَعَالَى "عَلِمَ اللَّهُ أَنَّكُمْ كُنْتُمْ تَخْتَانُونَ أَنْفُسَكُمْ" ﴿فَتَابَ عَلَيْكُمْ﴾ تَجَاوَزَ عَنْكُمْ ﴿وَعَفَا عَنْكُمْ﴾ مَحَا ذُنُوبَكُمْ ﴿فَالْآنَ بَاشِرُوهُنَّ﴾ جَامِعُوهُنَّ حَلَالًا سُمِّيَتِ الْمُجَامَعَةُ مُبَاشَرَةً لِتَلَاصُقِ بَشْرَةِ كُلِّ وَاحِدٍ مِنْهُمْ لِصَاحِبِهِ، ﴿وَابْتَغُوا مَا كَتَبَ اللَّهُ لَكُمْ﴾ أَيْ فَاطْلُبُوا مَا قَضَى اللَّهُ لَكُمْ، وَقِيلَ مَا كَتَبَ اللَّهُ لَكُمْ فِي اللَّوْحِ الْمَحْفُوظِ يَعْنِي الْوَلَدَ، قَالَهُ أَكْثَرُ الْمُفَسِّرِينَ، قَالَ مُجَاهِدٌ: ابْتَغُوا الْوَلَدَ إِنْ لَمْ تَلِدْ هَذِهِ فَهَذِهِ وَقَالَ قَتَادَةُ: وَابْتَغُوا الرُّخْصَةَ الَّتِي كَتَبَ اللَّهُ لَكُمْ بِإِبَاحَةِ الْأَكْلِ وَالشُّرْبِ وَالْجِمَاعِ فِي اللَّوْحِ الْمَحْفُوظِ، وَقَالَ مُعَاذُ بْنُ جَبَلٍ: وَابْتَغُوا مَا كَتَبَ اللَّهُ لَكُمْ يَعْنِي لَيْلَةَ الْقَدْرِ. قَوْلُهُ: ﴿وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ﴾ نَزَلَتْ فِي رَجُلٍ مِنَ الْأَنْصَارِ اسْمُهُ أَبُو صِرْمَةَ بْنُ قَيْسِ بْنِ صِرْمَةَ، وَقَالَ عِكْرِمَةُ: أَبُو قَيْسِ بْنُ صِرْمَةَ، وَقَالَ الْكَلْبِيُّ: أَبُو قَيْسٍ صِرْمَةُ بْنُ أَنَسِ بْنِ أَبِي صِرْمَةَ، وَذَلِكَ أَنَّهُ ظَلَّ نَهَارَهُ يَعْمَلُ فِي أَرْضٍ لَهُ وَهُوَ صَائِمٌ، فَلَمَّا أَمْسَى رَجَعَ إِلَى أَهْلِهِ بِتَمْرٍ، وَقَالَ لِأَهْلِهِ قَدِّمِي الطَّعَامَ فَأَرَادَتِ الْمَرْأَةُ أَنْ تُطْعِمَهُ شَيْئًا سَخِينًا فَأَخَذَتْ تَعْمَلُ لَهُ سَخِينَةً، وَكَانَ فِي الِابْتِدَاءِ مَنْ صَلَّى الْعِشَاءَ وَنَامَ حَرُمَ عَلَيْهِ الطَّعَامُ وَالشَّرَابُ، فَلَمَّا فَرَغَتْ مِنْ طَعَامِهِ إِذْ هِيَ بِهِ قَدْ نَامَ وَكَانَ قَدْ أَعْيَا وَكَلَّ فَأَيْقَظَتْهُ فَكَرِهَ أَنْ يَعْصِيَ اللَّهَ وَرَسُولَهُ، فَأَبَى أَنْ يَأْكُلَ فَأَصْبَحَ صَائِمًا مَجْهُودًا، فَلَمْ يَنْتَصِفِ النَّهَارُ حَتَّى

(١) ورد بلفظ (من تزوج فقد أحرز نصف دينه، فليتق الله في النصف الباقي) . رواه ابن الجوزي في العلل عن أنس رفعه وقال: لا يصح عن رسول الله ﷺ، وفيه آفات منها يزيد الرقاشي قال أحمد: لا يكتب عنه شيء كان منكر الحديث. وقال النسائي: منكر الحديث وفيه هياج، قال أحمد: متروك الحديث. وقال يحيى ليس بشيء وفيه مالك بن سليمان وقد قدحوا فيه. العلل المتناهية ٢ / ١٢٢. انظر كشف الخفاء ومزيل الإلباس عما اشتهر من الأحاديث على السنة الناس ٢ / ٣١٣. ورواه الحاكم بلفظ (من رزقه الله امرأة صالحة فقد أعانه شطر دينه فليتق الله في الشطر الثاني. قال الحاكم صحيح الإسناد ووافقه الذهبي ٢ / ١٦١.