Tafsir al-Baghawi - Al-Baghawi - (6/363)

Tafsir al-BaghawiAl-Baghawi

“And those whom your right hand possesses from among those whom Allah has granted you as spoils of war”: that is, whom He has returned to you from the disbelievers through your taking them captive and thereby possessing them, such as Safiyyah and Juwayriyyah. Maria was also among those whom his right hand possessed, and she bore him Ibrahim.

“And the daughters of your paternal uncles and the daughters of your paternal aunts”: meaning, the women of Quraysh. “And the daughters of your maternal uncles and the daughters of your maternal aunts”: meaning, the women of Banu Zuhrah. “Who emigrated with you”: that is, to Madinah. Thus, any of them who did not emigrate with him could not lawfully be married by him.

Abu Salih narrated from Umm Hani’ that she said: “When the Messenger of Allah, peace and blessings be upon him, conquered Mecca, he proposed marriage to me. Then Allah revealed this verse, and so I was not lawful for him, because I was not among the women who emigrated; rather, I was among those granted amnesty.” Thereafter, the condition of emigration for permissibility was abrogated. (1)

“And any believing woman who gives herself to the Prophet, should the Prophet wish to marry her—this being exclusively for you, not for the believers”: that is, We have made lawful for you a believing woman who offers herself to you without a bridal gift. As for an unbelieving woman, she is not lawful for him if she offers herself to him.

The scholars differed as to whether it was lawful for the Prophet, peace and blessings be upon him, to marry a Jewish or Christian woman with a bridal gift.

A group held that this was not lawful for him, based on His saying: “And any believing woman.” Some of them interpreted emigration in His saying, “Who emigrated with you,” as Islam—that is, those who accepted Islam along with you. This indicates that it was not lawful for him to marry a non-Muslim woman. In his case, marriage could be contracted by means of a gift, without a guardian, witnesses, or a bridal gift. This was among his exclusive privileges in marriage, due to His saying, exalted is He: “Exclusively for you, not for the believers”—just as marrying more than four women and the obligation to give his wives a choice were among his exclusive privileges, in which no one else shared with him. (2)

(1) Al-Tirmidhi narrated it in al-Tafsir, 9:74-76, and said: “This is a sound hadith; we know it only through this route, from the hadith of al-Suddi.” It was also narrated by al-Tabari, 22:20-21; authenticated by al-Hakim, 2:420, with al-Dhahabi concurring; and narrated by al-Bayhaqi in al-Sunan, 7:54. Al-Suyuti further attributed it in al-Durr al-Manthur, 6:628, to Ibn Sa'd, Abd ibn Humayd, Ibn Rahawayh, Ibn Abi Hatim, and Ibn Mardawayh. (2) Added from manuscript “B.”

﴿وَمَا مَلَكَتْ يَمِينُكَ مِمَّا أَفَاءَ اللَّهُ عَلَيْكَ﴾ رَدَّ عَلَيْكَ مِنَ الْكَفَّارِ بِأَنْ تَسْبِيَ فَتَمْلِكَ مِثْلَ صَفِيَّةَ وَجُوَيْرِيَةَ، وَقَدْ كَانَتْ مَارِيَةُ مِمَّا مَلَكَتْ يَمِينُهُ فَوَلَدَتْ لَهُ إِبْرَاهِيمَ، ﴿وَبَنَاتِ عَمِّكَ وَبَنَاتِ عَمَّاتِكَ﴾ يَعْنِي: نِسَاءَ قُرَيْشٍ، ﴿وَبَنَاتِ خَالِكَ وَبَنَاتِ خَالَاتِكَ﴾ يَعْنِي: نِسَاءَ بَنِي زُهْرَةَ، ﴿اللَّاتِي هَاجَرْنَ مَعَكَ﴾ إِلَى الْمَدِينَةِ فَمَنْ لَمْ تُهَاجِرْ مِنْهُنَّ مَعَهُ لَمْ يَجُزْ لَهُ نِكَاحُهَا. وَرَوَى أَبُو صَالِحٍ عَنْ أُمِّ هَانِئٍ أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا فَتَحَ مَكَّةَ خَطَبَنِي فَأَنْزَلَ اللَّهُ هَذِهِ الْآيَةَ فَلَمْ أَحِلُّ لَهُ، لِأَنِّي لَمْ أَكُنْ مِنَ الْمُهَاجِرَاتِ وَكُنْتُ مِنَ الطُّلَقَاءِ، ثُمَّ نُسِخَ شَرْطُ الْهِجْرَةِ فِي التَّحْلِيلِ (١) . ﴿وَامْرَأَةً مُؤْمِنَةً إِنْ وَهَبَتْ نَفْسَهَا لِلنَّبِيِّ إِنْ أَرَادَ النَّبِيُّ أَنْ يَسْتَنْكِحَهَا خَالِصَةً لَكَ مِنْ دُونِ الْمُؤْمِنِينَ﴾ أَيْ. أَحْلَلْنَا لَكَ امْرَأَةً مُؤْمِنَةً وَهَبَتْ نَفْسَهَا لَكَ بِغَيْرِ صَدَاقٍ، فَأَمَّا غَيْرُ الْمُؤْمِنَةِ فَلَا تَحِلُّ لَهُ إِذَا وَهَبَتْ نَفْسَهَا مِنْهُ. وَاخْتَلَفُوا فِي أَنَّهُ هَلْ كَانَ يَحِلُّ لِلنَّبِيِّ ﷺ نِكَاحُ الْيَهُودِيَّةِ وَالنَّصْرَانِيَّةِ بِالْمَهْرِ؟ فَذَهَبَ جَمَاعَةٌ إِلَى أَنَّهُ كَانَ لَا يَحِلُّ لَهُ ذَلِكَ، لِقَوْلِهِ: "وَامْرَأَةً مُؤْمِنَةً"، وَأَوَّلَ بَعْضُهُمُ الْهِجْرَةَ فِي قَوْلِهِ: "اللَّاتِي هَاجَرْنَ مَعَكَ" عَلَى الْإِسْلَامِ، أَيْ: أَسْلَمْنَ مَعَكَ. فَيَدُلُّ ذَلِكَ عَلَى أَنَّهُ لَا يَحِلُّ لَهُ نِكَاحُ غَيْرِ الْمُسْلِمَةِ، وَكَانَ النِّكَاحُ يَنْعَقِدُ [فِي حَقِّهِ] (٢) بِمَعْنَى الْهِبَةِ مِنْ غَيْرِ وَلِيٍّ وَلَا شُهُودٍ وَلَا مَهْرٍ، وَكَانَ ذَلِكَ مِنْ خَصَائِصِهِ ﷺ فِي النِّكَاحِ لِقَوْلِهِ تَعَالَى: ﴿خَالِصَةً لَكَ مِنْ دُونِ الْمُؤْمِنِينَ﴾ كَالزِّيَادَةِ عَلَى الْأَرْبَعِ، وَوُجُوبِ تَخْيِيرِ النِّسَاءِ كَانَ مِنْ خَصَائِصِهِ وَلَا مُشَارَكَةَ لِأَحَدٍ مَعَهُ فِيهِ.

(١) أخرجه الترمذي في التفسير: ٩ / ٧٤-٧٦ وقال: (هذا حديث حسن، لا نعرفه إلا من هذا الوجه من حديث السدي) ، والطبري: ٢٢ / ٢٠-٢١، وصححه الحاكم: ٢ / ٤٢٠ ووافقه الذهبي، والبيهقي في السنن: ٧ / ٥٤، وزاد السيوطي في الدرالمنثور: ٦ / ٦٢٨ نسبته لابن سعد وعبد بن حميد وابن راهويه وابن أبي حاتم وابن مردويه. (٢) زيادة من "ب".