Tafsir al-Baghawi - Al-Baghawi - (6/357)

Tafsir al-BaghawiAl-Baghawi

He said: I saw that the Messenger of Allah, may Allah bless him and grant him peace, fed us bread and meat until well into the day. Then the people left (1), but some men remained behind in the house, conversing after the meal. The Messenger of Allah, may Allah bless him and grant him peace, then went out, and I followed him. He began visiting the apartments of his wives, greeting them, and they would say, “O Messenger of Allah, how have you found your wife?” He said: I do not know whether I informed him that the people had left or whether he informed me.

He said: Then he went on until he entered the house. I was about to enter with him, but he lowered the curtain between him and me, and the command of seclusion was revealed (2).

Abd al-Wahid al-Mulayhi informed us; Ahmad ibn Abd Allah al-Na'imi informed us; Muhammad Yusuf informed us; Muhammad ibn Isma'il informed us; Sulayman ibn Harb informed us; Hammad informed us, from Thabit, from Anas, who said: The Prophet, may Allah bless him and grant him peace, never gave a wedding feast for any of his wives as he did for Zaynab: he gave a feast with a sheep (3).

Muhammad ibn Abd Allah al-Salihi informed us; Abu Sa'id Muhammad ibn Musa al-Sayrafi informed us; Abu al-Abbas al-Asamm informed us; Muhammad ibn Hisham ibn Mulas al-Numayri informed us; Marwan al-Fazari informed us; Humayd informed us, from Anas, who said: When the Messenger of Allah, may Allah bless him and grant him peace, consummated his marriage with Zaynab bint Jahsh, he gave the Muslims their fill of bread and meat at the wedding feast (4).

His saying, exalted is He, “So that there may be no sin upon the believers concerning the wives of their adopted sons once they have fulfilled their marital need of them,” means: no sin. “Adopted sons” is the plural of one who is claimed as a son—that is, one who has been adopted. Thus, He says: We married you to Zaynab, who was the wife of Zayd, whom you had adopted, so that it might be known that the wife of an adopted son is lawful for the adopter, even if the adopted son had been alone with her in private (5), unlike the wife of a biological son, who is not lawful for his father.

“And Allah’s command is ever carried out” means: Allah’s decree is irrevocable and His judgment is effective. He had decreed concerning Zaynab that the Messenger of Allah, may Allah bless him and grant him peace, would marry her.

“There is no blame upon the Prophet concerning what Allah has ordained for him—Allah’s way with those who passed on before. And Allah’s command is a decree determined (38).”

His saying, exalted is He, “There is no blame upon the Prophet concerning what Allah has ordained for him,” means: concerning what Allah has made lawful for him. “Allah’s way” means: like Allah’s way. 83/ It is put in the accusative because the preposition has been omitted. It was also said that it is in the accusative as an exhortation, meaning: Hold fast to

(1) Omitted from manuscript "A." (2) Reported by Muslim in Kitab al-Nikah, chapter: “The Marriage of Zaynab bint Jahsh and the Revelation of the Hijab,” no. 1428, 2/1048. (3) Reported by al-Bukhari in Kitab al-Nikah, chapter: “The Wedding Feast with a Sheep,” 9/232; by Muslim in Kitab al-Nikah, chapter: “The Marriage of Zaynab bint Jahsh and the Revelation of the Hijab,” no. 1428, 2/1049; and by the author in Sharh al-Sunnah, 9/137. (4) Reported by al-Bukhari in Kitab al-Tafsir, “Commentary on Surat al-Ahzab,” 8/528; and by the author in Sharh al-Sunnah, 9/137. (5) The material within the parentheses is omitted from manuscript "A."

قَالَ: وَلَقَدْ رَأَيْتُنَا أَنَّ رَسُولَ اللَّهِ ﷺ أَطْعَمَنَا الْخُبْزَ وَاللَّحْمَ، حَتَّى امْتَدَّ النَّهَارُ، [فَخَرَجَ النَّاسُ] (١) وَبَقِيَ رِجَالٌ يَتَحَدَّثُونَ فِي الْبَيْتِ بَعْدَ الطَّعَامِ، فَخَرَجَ رَسُولُ اللَّهِ ﷺ فَاتَّبَعْتُهُ فجعل يتتبع حجز نِسَائِهِ يُسَلِّمُ عَلَيْهِنَّ، وَيَقُلْنَ: يَا رَسُولَ اللَّهِ كَيْفَ وَجَدْتَ أَهْلَكَ؟ قَالَ: فَمَا أَدْرِي أَنَا أَخْبَرْتُهُ أَنَّ الْقَوْمَ قَدْ خَرَجُوا أَوْ أَخْبَرَنِي. قَالَ: فَانْطَلَقَ حَتَّى دَخَلَ الْبَيْتَ فَذَهَبْتُ أَدْخُلُ مَعَهُ فَأَلْقَى السِّتْرَ بَيْنِي وَبَيْنَهُ، وَنَزَلَ الْحِجَابُ (٢) . أَخْبَرَنَا عَبْدُ الْوَاحِدِ الْمَلِيحِيُّ، أَخْبَرَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ النَّعِيمِيُّ، أَخْبَرَنَا مُحَمَّدُ يُوسُفَ، أَخْبَرَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ، أَخْبَرَنَا سُلَيْمَانُ بْنُ حَرْبٍ، أَخْبَرَنَا حَمَّادٌ عَنْ ثَابِتٍ، عَنْ أَنَسٍ قَالَ: مَا أَوْلَمَ النَّبِيُّ ﷺ عَلَى شَيْءٍ مِنْ نِسَائِهِ مَا أَوْلَمَ عَلَى زَيْنَبَ، أَوْلَمَ بِشَاةٍ (٣) . أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الصَّالِحِيُّ، أَخْبَرَنَا أَبُو سَعِيدٍ مُحَمَّدُ بْنُ مُوسَى الصَّيْرَفِيُّ، أَخْبَرَنَا أَبُو الْعَبَّاسِ الْأَصَمُّ، أَخْبَرَنَا مُحَمَّدُ بْنُ هِشَامِ بْنِ مُلَاسٍ النَّمِرِيُّ، أَخْبَرَنَا مَرْوَانُ الْفَزَارِيُّ، أَخْبَرَنَا حُمَيْدٌ عَنْ أَنَسٍ قَالَ: أَوْلَمَ رَسُولُ اللَّهِ ﷺ حِينَ ابْتَنَى بِزَيْنَبَ بِنْتِ جَحْشٍ فَأَشْبَعَ الْمُسْلِمِينَ خُبْزًا وَلَحْمًا (٤) . قَوْلُهُ ﷿: ﴿لِكَيْ لَا يَكُونَ عَلَى الْمُؤْمِنِينَ حَرَجٌ﴾ إِثْمٌ، ﴿فِي أَزْوَاجِ أَدْعِيَائِهِمْ إِذَا قَضَوْا مِنْهُنَّ وَطَرًا﴾ وَ"الْأَدْعِيَاءُ": جَمْعُ الدَّعِيِّ، وَهُوَ الْمُتَبَنَّى، يَقُولُ: زَوَّجْنَاكَ زَيْنَبَ، وَهِيَ امْرَأَةُ زَيْدٍ الَّذِي تَبَنَّيْتَهُ، لِيُعْلَمَ أَنَّ زَوْجَةَ الْمُتَبَنَّى حَلَالٌ لِلْمُتَبَنِّي، [وَإِنْ كان قد خل بِهَا الْمُتَبَنَّى] (٥) بِخِلَافِ امْرَأَةِ ابْنِ الصُّلْبِ فَإِنَّهَا لَا تَحِلُّ لِلْأَبِ. ﴿وَكَانَ أَمْرُ اللَّهِ مَفْعُولًا﴾ أَيْ: كَانَ قَضَاءُ اللَّهِ مَاضِيًا وَحُكْمُهُ نَافِذًا وَقَدْ قَضَى فِي زَيْنَبَ أَنْ يَتَزَوَّجَهَا رَسُولُ اللَّهِ ﷺ. ﴿مَا كَانَ عَلَى النَّبِيِّ مِنْ حَرَجٍ فِيمَا فَرَضَ اللَّهُ لَهُ سُنَّةَ اللَّهِ فِي الَّذِينَ خَلَوْا مِنْ قَبْلُ وَكَانَ أَمْرُ اللَّهِ قَدَرًا مَقْدُورًا (٣٨) ﴾ قَوْلُهُ ﷿: ﴿مَا كَانَ عَلَى النَّبِيِّ مِنْ حَرَجٍ فِيمَا فَرَضَ اللَّهُ لَهُ﴾ أَيْ: فِيمَا أَحَلَّ اللَّهُ لَهُ، ﴿سُنَّةَ اللَّهِ﴾ أَيْ: كسنة الله ٨٣/أنُصِبَ بِنَزْعِ الْخَافِضِ، وَقِيلَ: نُصِبَ عَلَى الْإِغْرَاءِ، أَيْ: الْزَمُوا

(١) ساقط من "أ". (٢) أخرجه مسلم في النكاح: باب: زواج زينب بنت جحش ونزول الحجاب برقم: (١٤٢٨) : ٢ / ١٠٤٨. (٣) أخرجه البخاري في النكاح، باب الوليمة بشاة: ٩ / ٢٣٢، ومسلم في النكاح، باب: زواج زينب بنت جحش ونزول الحجاب برقم: (١٤٢٨) ٢ / ١٠٤٩، والمصنف في شرح السنة: ٩ / ١٣٧. (٤) أخرجه البخاري في التفسير (تفسير سورة الأحزاب) ٨ / ٥٢٨، والمصنف في شرح السنة: ٩ / ١٣٧. (٥) ما بين القوسين ساقط من "أ".