Tafsir al-Baghawi - Al-Baghawi - (1/271)

Tafsir al-BaghawiAl-Baghawi

from her what you gave her, and let her go.” (1) So he did so.

Abd al-Wahid al-Mulayhi informed us; Ahmad ibn Abd Allah al-Nuʿaymi informed us; Muhammad ibn Yusuf informed us; Muhammad ibn Ismaʿil informed us; Zahir ibn Jamil informed us; Abd al-Wahhab al-Thaqafi informed us; Khalid informed us, from Ikrimah, from Ibn Abbas, that the wife of Thabit ibn Qays came to the Prophet, peace and blessings be upon him, and said, “O Messenger of Allah, I find no fault with Thabit in his character or his religion, but I fear disbelief after Islam.” The Messenger of Allah, peace and blessings be upon him, said, “Will you return his garden to him?” She said, “Yes.” The Messenger of Allah, peace and blessings be upon him, said, “Accept the garden, and divorce her with one pronouncement of divorce.” (2)

Allah Most High says: “Unless they fear”—that is, unless they know—“that they cannot maintain the limits set by Allah.” Abu Jaʿfar, Hamzah, and Yaʿqub recited “unless they fear” with the initial letter vocalized in the passive, meaning: this is known from the two of them; that is, the judge and the guardian know this from the spouses. This is indicated by Allah Most High’s saying, “But if you fear,” whereby He ascribed this fear to persons other than the two spouses, rather than saying, “But if the two of them fear.” The others recited it with the initial letter vocalized in the active, meaning that the two spouses know of themselves that they cannot maintain the limits set by Allah. The woman fears that she may disobey Allah regarding her husband, and the husband fears, if his wife does not obey him, that he may wrong her. Thus, Allah forbade a man from taking anything of what he had given his wife, unless the marital defiance came from her side, such that she says, “I will obey none of your commands, nor will I sleep with you,” or the like.

Allah Most High says: “But if you fear that they cannot maintain the limits set by Allah, then there is no blame upon either of them concerning that by which she ransoms herself.” That is, concerning that by which the woman ransoms herself from him. Al-Farraʾ said: By His saying “upon either of them,” He meant the husband alone, not the woman; yet He mentioned them both because they are associated with one another, as in His saying, “They forgot their fish” (al-Kahf 18:61), although it was Moses’ attendant, rather than Moses himself, who forgot it.

It was also said that He meant that there is no blame upon them both: no blame upon the woman for her marital defiance if she fears ruin and sin, nor concerning what she gives as ransom, for she is prohibited from wasting wealth without right; and no blame upon the husband concerning the wealth he takes from her, if she gives it to him willingly. Most scholars held that khulʿ is valid in exchange for more than what he gave her. Al-Zuhri said: It is not valid for more than the dowry he gave her.

Saʿid ibn al-Musayyib said: He should not take from her everything that he gave her; rather, he should leave some of it to her. Khulʿ is valid even where there is no marital defiance, though it is disliked because it entails severing the marital bond without cause.

Abu Saʿid al-Shurayhi informed us; Abu Ishaq al-Thaʿlabi informed us; Abu Abd Allah ibn Fanjawayh al-Daynawari informed us; Abd Allah ibn

(1) Abu Dawud narrated it in abbreviated form from Habiba bint Sahl al-Ansariyya, in The Book of Divorce, chapter: Khul (divorce initiated by the wife), 3:143. Al-Nasai narrated it from the hadith of al-Rubayyi bint Muawwidh, in The Book of Divorce, chapter: The Waiting Period of a Woman Divorced by Khul, 6:186. Ibn Jarir, Tafsir, 4:554. See also al-Kafi al-Shaf, pp. 19-20. (2) Al-Bukhari narrated it in The Book of Divorce, chapter: Khul and How Divorce Takes Place Therein, 9:395. The author of Sharh al-Sunnah also narrated it, 9:194.

مِنْهَا مَا أَعْطَيْتَهَا وَخَلِّ سَبِيلَهَا" (١) فَفَعَلَ. أَخْبَرَنَا عَبْدُ الْوَاحِدِ الْمَلِيحِيُّ أَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ النُّعَيْمِيُّ أَنَا مُحَمَّدُ بْنُ يُوسُفَ أَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ أَنَا زَاهِرُ بْنُ جَمِيلٍ أَخْبَرَنَا عَبْدُ الْوَهَّابِ الثَّقَفِيُّ أَنَا خَالِدٌ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ ﵄ أَنَّ امْرَأَةَ ثَابِتِ بْنِ قَيْسٍ أَتَتِ النَّبِيَّ ﷺ فَقَالَتْ: يَا رَسُولَ الله إن ثابت مَا أَعْتِبُ عَلَيْهِ فِي خُلُقٍ وَلَا دِينٍ، وَلَكِنِّي أَكْرَهُ الْكُفْرَ بَعْدَ الْإِسْلَامِ، قَالَ رَسُولُ اللَّهِ ﷺ "أَتَرُدِّينَ عَلَيْهِ حَدِيقَتَهُ"؟ قَالَتْ: نَعَمْ، قَالَ رَسُولُ اللَّهِ ﷺ "اقْبَلِ الْحَدِيقَةَ وَطَلِّقْهَا تَطْلِيقَةً" (٢) . قَوْلُهُ تَعَالَى: ﴿إِلَّا أَنْ يَخَافَا﴾ أَيْ يَعْلَمَا ﴿أَلَّا يُقِيمَا حُدُودَ اللَّهِ﴾ قَرَأَ أَبُو جَعْفَرٍ وَحَمْزَةُ وَيَعْقُوبُ ﴿إِلَّا أَنْ يَخَافَا﴾ بِضَمِّ الْيَاءِ أَيْ يُعْلَمُ ذَلِكَ مِنْهُمَا، يَعْنِي: يَعْلَمُ الْقَاضِي وَالْوَلِيُّ ذَلِكَ مِنَ الزَّوْجَيْنِ، بِدَلِيلِ قَوْلِهِ تَعَالَى: ﴿فَإِنْ خِفْتُمْ﴾ فَجَعَلَ الْخَوْفَ لِغَيْرِ الزَّوْجَيْنِ، وَلَمْ يَقُلْ فَإِنْ خَافَا، وَقَرَأَ الْآخَرُونَ ﴿يَخَافَا﴾ بِفَتْحِ الْيَاءِ أَيْ يَعْلَمُ الزَّوْجَانِ مِنْ أَنْفُسِهِمَا ﴿أَلَّا يُقِيمَا حُدُودَ اللَّهِ﴾ تَخَافُ الْمَرْأَةُ أَنْ تَعْصِيَ اللَّهَ فِي أَمْرِ زَوْجِهَا، وَيَخَافُ الزَّوْجُ إِذَا لَمْ تُطِعْهُ امْرَأَتُهُ أَنْ يَعْتَدِيَ عَلَيْهَا، فَنَهَى اللَّهُ الرَّجُلَ أَنْ يَأْخُذَ مِنِ امْرَأَتِهِ شَيْئًا مِمَّا آتَاهَا، إِلَّا أَنْ يَكُونَ النُّشُوزُ مِنْ قِبَلِهَا، فَقَالَتْ: لَا أُطِيعُ لَكَ أمرا ولا أطالك مَضْجَعًا وَنَحْوَ ذَلِكَ. قَالَ اللَّهُ تَعَالَى: ﴿فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُدُودَ اللَّهِ فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ﴾ أَيْ فِيمَا افْتَدَتْ بِهِ الْمَرْأَةَ نَفْسَهَا مِنْهُ، قَالَ الْفَرَّاءُ: أَرَادَ بِقَوْلِهِ ﴿عَلَيْهِمَا﴾ الزَّوْجَ دُونَ الْمَرْأَةِ، فَذَكَرَهُمَا جَمِيعًا لِاقْتِرَانِهِمَا كَقَوْلِهِ تَعَالَى "نَسِيَا حُوتَهُمَا" (٦١-الْكَهْفِ) ، وَإِنَّمَا النَّاسِي فَتَى مُوسَى دُونَ مُوسَى وَقِيلَ: أَرَادَ أَنَّهُ لا جناح ٣٨/أعَلَيْهِمَا جَمِيعًا، لَا جُنَاحَ عَلَى الْمَرْأَةِ فِي النُّشُوزِ إِذَا خَشِيَتِ الْهَلَاكَ وَالْمَعْصِيَةَ، وَلَا فِيمَا افْتَدَتْ بِهِ وَأَعْطَتْ بِهِ الْمَالَ، لِأَنَّهَا مَمْنُوعَةٌ مِنْ إِتْلَافِ الْمَالِ بِغَيْرِ الْحَقِّ، وَلَا عَلَى الزَّوْجِ فِيمَا أَخَذَ مِنْهَا مِنَ الْمَالِ إِذَا أَعْطَتْهُ طَائِعَةً، وَذَهَبَ أَكْثَرُ أَهْلِ الْعِلْمِ إِلَى أن الخلع جائز على أَكْثَرِ مِمَّا أَعْطَاهَا وَقَالَ الزُّهْرِيُّ: لَا يَجُوزُ بِأَكْثَرِ مِمَّا أَعْطَاهَا مِنَ الْمَهْرِ. وَقَالَ سَعِيدُ بْنُ الْمُسَيَّبِ: لَا يَأْخُذُ مِنْهَا جَمِيعَ مَا أَعْطَاهَا بَلْ يَتْرُكُ مِنْهُ شَيْئًا، وَيَجُوزُ الْخُلْعُ عَلَى غَيْرِ حَالِ النُّشُوزِ غَيْرَ أَنَّهُ يُكْرَهُ لِمَا فِيهِ مِنْ قَطْعِ الْوَصْلَةِ بِلَا سَبَبٍ. أَخْبَرَنَا أَبُو سَعِيدٍ الشُّرَيْحِيُّ أَنَا أَبُو إِسْحَاقَ الثَّعْلَبِيُّ أَنَا أَبُو عَبْدِ اللَّهِ بْنُ فَنَجْوَيْهِ الدِّينَوَرِيُّ أَنَا عَبْدُ اللَّهِ بْنُ

(١) رواه مختصرا أبو داود عن حبيبة بنت سهل الأنصارية في الطلاق - باب في الخلع ٣ / ١٤٣. والنسائي من حديث الربيع بنت معوذ في الطلاق - باب عدة المختلعة ٦ / ١٨٦. وابن جرير في التفسير ٤ / ٥٥٤. وانظر الكافي الشاف ص١٩-٢٠. (٢) رواه البخاري: في الطلاق - باب: الخلع وكيف الطلاق فيه ٩ / ٣٩٥. والمصنف في شرح السنة - ٩ / ١٩٤.