Tafsir al-Baghawi - Al-Baghawi - (1/210)

Tafsir al-BaghawiAl-Baghawi

it invalidates i‘tikaf. As for intimate contact short of intercourse, such as kissing and touching with desire, it is disliked, but, according to most scholars—and this is the more evident of al-Shafi‘i’s two views—it does not invalidate i‘tikaf, just as it does not invalidate Hajj. A group, including Malik, held that such contact invalidates one’s i‘tikaf. It is also said that if one ejaculates, his i‘tikaf is invalidated; but if he does not, it is not invalidated—unlike the fast. As for touching not intended for pleasure, it does not invalidate i‘tikaf, as Abu al-Hasan al-Sarakhsi informed us, from Zahir ibn Ahmad, from Abu Ishaq al-Hashimi, from Abu Mus‘ab, from Malik, from Ibn Shihab, from ‘Urwah ibn al-Zubayr, from ‘Amrah bint ‘Abd al-Rahman, from ‘Aishah, may Allah be pleased with her, who said: “When the Messenger of Allah, peace and blessings be upon him, was observing i‘tikaf, he would bring his head close to me, and I would comb his hair. He would not enter the house except for a natural need.” (1)

Allah Most High says: “Those are the limits set by Allah.” That is, the rulings He mentioned concerning fasting and i‘tikaf are limits—that is, matters which Allah has forbidden people to violate. Al-Suddi said: “They are Allah’s conditions.” Shahr ibn Hawshab said: “They are Allah’s obligations.” The original linguistic meaning of hadd is prevention; hence a gatekeeper is called a haddad, because he prevents people from entering. Allah’s limits are what prevent people from violating them: “So do not approach them”—that is, do not commit them. “Thus Allah makes His verses clear to people, so that they may be mindful of Him,” meaning, so that they may guard against violating them and thus escape the punishment.

“Do not consume one another’s wealth unjustly, nor offer it to the judges in order that you may sinfully consume a portion of people’s wealth while you know.” (188)

Allah Most High says: “Do not consume one another’s wealth unjustly.” It is said that this verse was revealed concerning Imru’ al-Qays ibn ‘A’ish al-Kindi. Rabi‘ah ibn ‘Abdan al-Hadrami claimed before the Messenger of Allah, peace and blessings be upon him, that Imru’ al-Qays had seized land from him. The Prophet, peace and blessings be upon him, asked al-Hadrami, “Do you have proof?” He replied, “No.” He said, “Then his oath is due from him.” When the other man went off to swear, the Messenger of Allah, peace and blessings be upon him, said: “If he swears concerning the property in order to consume it wrongfully, he will surely meet Allah while He is turned away from him.” (2) Then Allah revealed this verse: “Do not consume one another’s wealth unjustly”—that is, let none of you consume another’s wealth wrongfully, by means other than that which Allah has permitted.

The basic meaning of falsehood is that which perishes. Wrongfully consuming wealth takes various forms: it may be through usurpation and plunder; it may be through frivolous means, such as gambling and the payment of a singer, and the like; or it may be through bribery and betrayal. “Nor offer it to the judges” means: do not take disputes concerning such wealth between yourselves and its owners to the judges. The basic meaning of idla’ is lowering and casting a bucket into a well: one says that a man lowers his bucket when he lets it down, and draws it up when he brings it out.

Ibn ‘Abbas said: This concerns a man who owes property but against whom there is no proof. He denies the debt and takes the dispute before a judge, even though he knows that the right is due from him and that he has sinned by withholding it. Mujahid said regarding this verse: “Do not

(1) Narrated by al-Bukhari in the Book of Itikaf, chapter: the person observing itikaf putting his head into the house for washing, 4:286. Also cited by the author in Sharh al-Sunnah, 6:400. (2) Narrated by Muslim in the Book of Faith, chapter: the threat of Hellfire for one who unlawfully takes a Muslim's right by a sinful oath, no. 139, 1:123.

بِهِ الِاعْتِكَافُ، أَمَّا مَا دُونَ الْجِمَاعِ مِنَ الْمُبَاشَرَاتِ كَالْقُبْلَةِ وَاللَّمْسِ بِالشَّهْوَةِ، فَمَكْرُوهٌ وَلَا يَفْسُدُ بِهِ الِاعْتِكَافُ عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ وَهُوَ أَظْهَرُ قَوْلَيِ الشَّافِعِيِّ، كَمَا لَا يَبْطُلُ بِهِ الْحَجُّ، وَقَالَتْ طَائِفَةٌ يَبْطُلُ بِهَا اعْتِكَافُهُ وَهُوَ قَوْلُ مَالِكٍ، وَقِيلَ إِنْ أَنْزَلَ بَطَلَ اعْتِكَافُهُ وَإِنْ لَمْ يُنْزِلْ فَلَا كَالصَّوْمِ، وَأَمَّا اللَّمْسُ الَّذِي لَا يُقْصَدُ بِهِ التَّلَذُّذُ فَلَا يَفْسُدُ بِهِ الِاعْتِكَافُ لِمَا أَخْبَرَنَا أَبُو الْحَسَنِ السَّرَخْسِيُّ أَخْبَرَنَا زَاهِرُ بْنُ أَحْمَدَ أَخْبَرَنَا أَبُو إِسْحَاقَ الْهَاشِمِيُّ أَخْبَرَنَا أَبُو مُصْعَبٍ عَنْ مَالِكٍ عَنِ ابْنِ شِهَابٍ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ عَنْ عَائِشَةَ ﵂ أَنَّهَا قَالَتْ: "كَانَ رَسُولُ اللَّهِ ﷺ إِذَا اعْتَكَفَ أَدْنَى إِلَيَّ رَأْسَهُ فَأُرَجِّلُهُ وَكَانَ لَا يَدْخُلُ الْبَيْتَ إِلَّا لِحَاجَةِ الْإِنْسَانِ" (١) . قَوْلُهُ تَعَالَى: ﴿تِلْكَ حُدُودُ اللَّهِ﴾ يَعْنِي تِلْكَ الْأَحْكَامَ الَّتِي ذَكَرَهَا فِي الصِّيَامِ وَالِاعْتِكَافِ، حُدُودُ أَيْ: مَا مَنَعَ اللَّهُ عَنْهَا، قَالَ السُّدِّيُّ: شُرُوطُ اللَّهِ، وَقَالَ شَهْرُ بْنُ حَوْشَبٍ: فَرَائِضُ اللَّهِ، وَأَصْلُ الْحَدِّ فِي اللُّغَةِ الْمَنْعُ، وَمِنْهُ يُقَالُ لِلْبَوَّابِ حَدَّادٌ، لِأَنَّهُ يَمْنَعُ النَّاسَ مِنَ الدُّخُولِ، وَحُدُودُ اللَّهِ مَا مَنَعَ النَّاسَ مِنْ مُخَالَفَتِهَا ﴿فَلَا تَقْرَبُوهَا﴾ فَلَا تَأْتُوهَا ﴿كَذَلِكَ﴾ هَكَذَا ﴿يُبَيِّنُ اللَّهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ﴾ لِكَيْ يَتَّقُوهَا فَيَنْجُوا مِنَ الْعَذَابِ. ﴿وَلَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ وَتُدْلُوا بِهَا إِلَى الْحُكَّامِ لِتَأْكُلُوا فَرِيقًا مِنْ أَمْوَالِ النَّاسِ بِالْإِثْمِ وَأَنْتُمْ تَعْلَمُونَ (١٨٨) ﴾ قَوْلُهُ تَعَالَى: ﴿وَلَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ﴾ قِيلَ نَزَلَتْ هَذِهِ الْآيَةُ فِي امْرِئِ الْقَيْسِ بن عايش لكندي ادَّعَى عَلَيْهِ رَبِيعَةُ بْنُ عَبْدَانَ الْحَضْرَمِيُّ عِنْدَ رَسُولِ اللَّهِ ﷺ أَرْضًا أَنَّهُ غَلَبَنِي عَلَيْهَا، فَقَالَ النَّبِيُّ ﷺ لِلْحَضْرَمِيِّ (أَلَكَ بَيِّنَةٌ) ؟ قَالَ لَا قَالَ: (فَلَكَ يَمِينُهُ) فَانْطَلَقَ لِيَحْلِفَ فَقَالَ رَسُولُ اللَّهِ ﷺ: "أَمَا إِنْ حَلَفَ عَلَى مَالِهِ لِيَأْكُلَهُ ظُلْمًا لَيَلْقَيَنَّ اللَّهَ وَهُوَ عَنْهُ مُعْرِضٌ) (٢) فَأَنْزَلَ اللَّهُ هَذِهِ الْآيَةَ ﴿وَلَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ﴾ أَيْ لَا يَأْكُلُ بَعْضُكُمْ مَالَ بَعْضٍ بِالْبَاطِلِ أَيْ مِنْ غَيْرِ الْوَجْهِ الَّذِي أَبَاحَهُ اللَّهُ، وَأَصْلُ الْبَاطِلِ الشَّيْءُ الذَّاهِبُ، وَالْأَكْلُ بِالْبَاطِلِ أَنْوَاعٌ، قَدْ يَكُونُ بِطَرِيقِ الْغَصْبِ وَالنَّهْبِ وَقَدْ يَكُونُ بِطَرِيقِ اللَّهْوِ كَالْقِمَارِ وَأُجْرَةِ الْمُغَنِّي وَنَحْوِهِمَا، وَقَدْ يَكُونُ بِطَرِيقِ الرِّشْوَةِ وَالْخِيَانَةِ ﴿وَتُدْلُوا بِهَا إِلَى الْحُكَّامِ﴾ أَيْ تُلْقُوا أُمُورَ تِلْكَ الْأَمْوَالِ بَيْنَكُمْ وَبَيْنَ أَرْبَابِهَا إِلَى الْحُكَّامِ، وَأَصْلُ الْإِدْلَاءِ: إِرْسَالُ الدَّلْوِ وَإِلْقَاؤُهُ فِي الْبِئْرِ يُقَالُ: أَدْلَى دَلْوَهُ إِذَا أَرْسَلَهُ، وَدَلَاهُ يَدْلُوهُ إِذَا أَخْرَجَهُ قَالَ ابْنُ عَبَّاسٍ: هَذَا فِي الرَّجُلِ يَكُونُ عَلَيْهِ مَالٌ وَلَيْسَ عَلَيْهِ بَيِّنَةٌ فَيَجْحَدُ الْمَالَ وَيُخَاصِمُ فِيهِ إِلَى الْحَاكِمِ، وَهُوَ يَعْرِفُ أَنَّ الْحَقَّ عَلَيْهِ وَإِنَّهُ أَثِمَ بِمَنْعِهِ، قَالَ مُجَاهِدٌ فِي هَذِهِ الْآيَةِ: لَا

(١) رواه البخاري: في الاعتكاف - باب المعتكف يدخل رأسه البيت للغسل ٤ / ٢٨٦. والمصنف في شرح السنة: ٦ / ٤٠٠. (٢) رواه مسلم: في الإيمان - باب: وعيد من اقتطع حق مسلم بيمين فاجرة بالنار برقم (١٣٩) ١ / ١٢٣.