Tafsir al-Baghawi - Al-Baghawi - (6/346)

Tafsir al-BaghawiAl-Baghawi

She chose Allah, His Messenger, and the abode of the Hereafter. Joy was then seen on the face of the Messenger of Allah, may Allah bless him and grant him peace, and his other wives followed her in that choice. (1)

Qatadah said: When they chose Allah and His Messenger, Allah rewarded them for that and restricted him to them alone, saying: “No other women are lawful for you after this.”

Ismail ibn Abd al-Qahir informed us; Abd al-Ghaffar ibn Muhammad informed us; Muhammad ibn Isa al-Juludi informed us; Ibrahim ibn Muhammad ibn Sufyan informed us; Muslim ibn al-Hajjaj informed us; Zuhayr ibn Harb informed us; Rawh ibn Ubadah informed us; Zakariyya ibn Ishaq informed us; Abu al-Zubayr informed us, on the authority of Jabir ibn Abd Allah, who said:

Abu Bakr came seeking permission to enter upon the Messenger of Allah, may Allah bless him and grant him peace. He found people seated at his door, but none of them had been granted permission. Then Abu Bakr was permitted to enter, and he went in. Then Umar came and sought permission, and he was admitted. He found the Prophet, may Allah bless him and grant him peace, sitting silently and sorrowfully, surrounded by his wives.

Umar said, “I shall say something that will make the Prophet, may Allah bless him and grant him peace, laugh.” So he said, “O Messenger of Allah, if only you had seen Kharijah’s daughter when she asked me for maintenance! I got up and struck her on the neck.” The Messenger of Allah, may Allah bless him and grant him peace, laughed and said, “As you see, these women around me are asking me for maintenance.”

Thereupon Abu Bakr got up and struck Aishah on the neck, and Umar got up and struck Hafsah on the neck. Both of them were saying, “Never ask the Messenger of Allah, may Allah bless him and grant him peace, for something he does not possess.” Then he withdrew from them for a month—or twenty-nine days. Then the verse was revealed: “O Prophet, say to your wives,” up to: “a great reward for those among you who do good.”

He began with Aishah and said, “O Aishah, I wish to put a matter before you, but I would prefer that you not hasten to decide until you have consulted your parents.”

She said, “What is it, O Messenger of Allah?” So he recited the verse to her. She said, “Concerning you, O Messenger of Allah, should I consult my parents? Rather, I choose Allah, His Messenger, and the abode of the Hereafter. But I ask you not to tell any of your other wives what I have said.”

He said, “No woman among them will ask me without my informing her. Allah did not send me to be harsh or to impose hardship; rather, He sent me as a teacher who makes matters easy.” (2)

Ahmad ibn Abd Allah al-Salihi informed us; Abu al-Husayn ibn Bishran informed us; Ismail ibn Muhammad al-Saffar informed us; Ahmad ibn Mansur al-Ramadi informed us; Abd al-Razzaq informed us; Mamar informed us, on the authority of al-Zuhri, that the Prophet, may Allah bless him and grant him peace, swore that he would not enter upon his wives for a month.

Al-Zuhri said: Urwah ibn al-Zubayr informed me, on the authority of Aishah, that she said: “When twenty-nine days had passed—I had counted them—the Messenger of Allah, may Allah bless him and grant him peace, entered upon me, beginning with me. I said, ‘O Messenger of Allah, you had sworn not to enter upon us for a month, yet you have entered after twenty-nine days, which I have counted.’ He replied, ‘A month may be twenty-nine days.’” (3)

(1) See Fath al-Bari, 8:519; Sahih Muslim, no. 1475, 2:1105-1108; al-Tabari, 21:156-157; Sharh al-Sunnah, 9:215-216; al-Sahih al-Musnad min Asbab al-Nuzul, pp. 117-120. (2) Reported by Muslim in The Book of Divorce, chapter: “Clarification that a man’s giving his wife the choice does not constitute divorce except when intended as such,” no. 1478, 2:1104-1105. (3) Reported by Mamar ibn Rashid in Kitab al-Jami, as transmitted by Abd al-Razzaq in al-Musannaf, 10:401. Al-Suyuti attributed it in al-Durr al-Manthur, 6:596, to Ibn al-Mundhir, Ibn Abi Hatim, and Ibn Mardawayh.

فَاخْتَارَتِ اللَّهَ وَرَسُولَهُ والدار الآخرة، فرؤي الْفَرَحُ فِي وَجْهِ رَسُولِ اللَّهِ ﷺ وَتَابَعَتْهَا عَلَى ذَلِكَ (١) . قَالَ قَتَادَةُ: فَلَمَّا اخْتَرْنَ اللَّهَ وَرَسُولَهُ شَكَرَهُنَّ اللَّهُ عَلَى ذَلِكَ وَقَصَرَهُ عَلَيْهِنَّ فَقَالَ: ﴿لَا يَحِلُّ لَكَ النِّسَاءُ مِنْ بَعْدُ﴾ أَخْبَرَنَا إِسْمَاعِيلُ بْنُ عَبَدِ الْقَاهِرِ، أَخْبَرَنَا عَبْدُ الْغَفَّارِ بْنُ مُحَمَّدٍ، أَخْبَرَنَا مُحَمَّدُ بْنُ عِيسَى الْجُلُودِيُّ، أَخْبَرَنَا إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ سُفْيَانَ، أَخْبَرَنَا مُسْلِمُ بْنُ الْحَجَّاجِ، أَخْبَرَنَا زُهَيْرُ بْنُ حَرْبٍ، أَخْبَرَنَا رَوْحُ بْنُ عُبَادَةَ، أَخْبَرَنَا زَكَرِيَّا بْنُ إِسْحَاقَ، أَخْبَرَنَا أَبُو الزُّبَيْرِ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: دَخَلَ أَبُو بَكْرٍ يَسْتَأْذِنُ عَلَى رَسُولِ اللَّهِ ﷺ، فَوَجَدَ النَّاسَ جُلُوسًا بِبَابِهِ وَلَمْ يُؤْذَنْ لِأَحَدٍ مِنْهُمْ، قَالَ: فَأَذِنَ لِأَبِي بَكْرٍ فَدَخَلَ ثُمَّ أَقْبَلَ عُمَرُ فَاسْتَأْذَنَ لَهُ فَوَجَدَ النَّبِيَّ ﷺ جَالِسًا حَوْلَهُ نِسَاؤُهُ وَاجِمًا سَاكِتًا، فَقَالَ: لَأَقُولَنَّ شَيْئًا أُضْحِكُ النَّبِيَّ ﷺ، فَقَالَ: يَا رَسُولَ اللَّهِ لَوْ رَأَيْتَ بِنْتَ خَارِجَةً سَأَلَتْنِي النَّفَقَةَ، فَقُمْتُ إِلَيْهَا فَوَجَأْتُ عُنُقَهَا، فَضَحِكَ رَسُولُ اللَّهِ ﷺ، وَقَالَ: هُنَّ حَوْلِي كَمَا تَرَى يَسْأَلْنَنِي النَّفَقَةَ، فَقَامَ أَبُو بَكْرٍ إِلَى عَائِشَةَ يَجَأُ عُنُقَهَا، وَقَامَ عُمَرُ إِلَى حَفْصَةَ يَجَأُ عُنُقَهَا، كِلَاهُمَا يَقُولُ: لَا تَسْأَلِي رَسُولَ اللَّهِ ﷺ شَيْئًا أَبَدًا لَيْسَ عِنْدَهُ، ثُمَّ اعْتَزَلَهُنَّ شَهْرًا أَوْ تِسْعًا وَعِشْرِينَ، ثُمَّ نَزَلَتِ الْآيَةُ: ﴿يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ﴾ حَتَّى بَلَغَ: ﴿لِلْمُحْسِنَاتِ مِنْكُنَّ أَجْرًا عَظِيمًا﴾ قَالَ: فَبَدَأَ بِعَائِشَةَ فَقَالَ: يَا عَائِشَةُ إِنِّي أُرِيدُ أَنْ أَعْرِضَ عَلَيْكِ أَمْرًا أُحِبُّ أَنْ لَا تَعْجَلِي فِيهِ حَتَّى تَسْتَشِيرِي أَبَوَيْكِ، قَالَتْ: وَمَا هُوَ يَا رَسُولَ اللَّهِ؟ فَتَلَا عَلَيْهَا الْآيَةَ، قَالَتْ: أَفِيكَ يَا رَسُولَ اللَّهِ اسْتَشِيرُ أَبَوَيَّ؟ بَلْ أَخْتَارُ اللَّهَ وَرَسُولَهُ وَالدَّارَ الْآخِرَةَ، وَأَسْأَلُكَ أَنْ لَا تُخْبِرَ امْرَأَةً مِنْ نِسَائِكَ بِالَّذِي قُلْتُ، قَالَ: " لَا تَسْأَلُنِي امْرَأَةٌ مِنْهُنَّ إِلَّا أَخْبَرْتُهَا، إِنَّ اللَّهَ لَمْ يَبْعَثْنِي مُعَنِّتًا وَلَا مُتَعَنِّتًا وَلَكِنْ بَعَثَنِي مُعَلِّمًا مُيَسِّرًا" (٢) . أَخْبَرَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ الصَّالِحِيُّ، أَخْبَرَنَا أَبُو الْحُسَيْنِ بْنُ بَشْرَانَ، أَخْبَرَنَا إِسْمَاعِيلُ بْنُ مُحَمَّدٍ الصَّفَّارُ، أَخْبَرَنَا أَحْمَدُ بْنُ مَنْصُورٍ الرَّمَادِيُّ، أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ عَنِ الزُّهْرِيِّ أَنَّ النَّبِيَّ ﷺ أَقْسَمَ أَنْ لَا يَدْخُلَ عَلَى أَزْوَاجِهِ شَهْرًا، قَالَ الزُّهْرِيُّ فَأَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ عَنْ عَائِشَةَ أَنَّهَا قَالَتْ: فَلَمَّا مَضَتْ تِسْعٌ وَعِشْرُونَ أَعُدُّهُنَّ دَخَلَ عَلَيَّ رَسُولُ اللَّهِ ﷺ فَقَالَتْ: بَدَأَ بِي فَقُلْتُ: يَا رَسُولَ اللَّهِ إِنَّكَ أَقْسَمْتَ أَلَّا تَدْخُلَ عَلَيْنَا شَهْرًا وَإِنَّكَ دَخَلْتَ فِي تِسْعٍ وَعِشْرِينَ أَعُدُّهُنَّ؟ فَقَالَ: "إِنَّ الشَّهْرَ تِسْعٌ وَعِشْرُونَ" (٣)

(١) انظر: فتح الباري: ٨ / ٥١٩، مسلم: (١٤٧٥) : ٢ / ١١٠٥-١١٠٨، الطبري: ٢١ / ١٥٦-١٥٧، شرح السنة: ٩ / ٢١٥-٢١٦، الصحيح المسند من أسباب النزول ص ١١٧-١٢٠. (٢) أخرجه مسلم في الطلاق، باب: بيان أن تخيير امرأته لا يكون طلاقًا إلا بالنية برقم: (١٤٧٨) : ٢ / ١١٠٤-١١٠٥. (٣) أخرجه معمر بن راشد في كتاب الجامع رواية عبد الرزاق في المصنف: ١٠ / ٤٠١، وعزاه السيوطي في الدر المنثور: ٦ / ٥٩٦ لابن المنذر وابن أبي حاتم وابن مردويه.