Tafsir al-Baghawi - Al-Baghawi - (8/152)

Tafsir al-BaghawiAl-Baghawi

going out in the morning hungry and returning in the evening full.” (1)

“Indeed, Allah will accomplish His purpose.” Talhah ibn Musarrif, and Hafs in his transmission from Asim, recited it as bālighu amrihi (“accomplishing His purpose”) in the construct form. The others recited bālighun amrahu (“accomplishing His purpose”), with nunation; amrahu is in the accusative, meaning: He carries out His command and executes His decree among His creation. “Allah has set a measure for all things”: that is, He has assigned every matter of hardship and ease a term at which it will end.

Masruq said: In this verse—“Indeed, Allah will accomplish His purpose”—He accomplishes His purpose whether a person relies upon Him or not. Yet for the one who relies upon Him, He expiates his evil deeds and greatly magnifies his reward.

“As for your women who have despaired of menstruation, if you are in doubt, their waiting period is three months; and also for those who have not menstruated. As for pregnant women, their term is until they deliver their burdens. Whoever fears Allah, He will make his affair easy for him. (4)”

Concerning His saying, “As for your women who have despaired of menstruation”: they no longer expect to menstruate. “If you are in doubt”: that is, if you are uncertain and do not know what their waiting period is, then “their waiting period is three months.”

Muqatil said: When the verse, “Divorced women shall wait by themselves for three menstrual periods,” was revealed—al-Baqarah 2:228—Khallad ibn al-Numan ibn Qays al-Ansari said, “O Messenger of Allah, what is the waiting period of one who does not menstruate, of one who has never menstruated, and of a pregnant woman?” Thereupon Allah revealed: “As for your women who have despaired of menstruation” (3)—meaning, the elderly women who have ceased menstruating—“if you are in doubt,” that is, if you are uncertain concerning their ruling, then “their waiting period is three months.”

“And also for those who have not menstruated”: that is, the young girls who have not menstruated; their waiting period is likewise three months. As for a young woman who used to menstruate but whose menstruation ceased before she reached the age of menopause, most scholars held that her waiting period does not come to an end until her bleeding returns, such that she observes a waiting period of three menstrual cycles, or until she reaches the age of menopause, such that she observes a waiting period of three months. This is

(1) Recorded by al-Tirmidhi, Book of Asceticism, chapter: “What Has Been Related Regarding Renunciation of the World,” 7:8. He said: “This is a sound, authentic hadith; we know it only through this route.” It was also recorded by Ibn Majah, Book of Asceticism, chapter on reliance upon Allah and certainty, no. 4164, 2:1394; Ahmad, 1:30; al-Tayalisi in his Musnad, p. 11; and Ibn Abi al-Dunya in Kitab al-Tawakkul (The Book of Reliance upon Allah), no. 1. Al-Hakim authenticated it, 4:318, and al-Dhahabi concurred. It is also found in Ibn Hibban, Mawarid al-Zam'an, p. 633, and by the author in Sharh al-Sunnah, 14:301. See also al-Silsilah al-Sahihah, no. 310. (2) Omitted from manuscript A. (3) See al-Wahidi, Asbab al-Nuzul, p. 503. See also al-Shafi'i, Ahkam al-Quran, 1:324.

تَغْدُو خِمَاصًا وَتَرُوحُ بِطَانًا" (١) . ﴿إِنَّ اللَّهَ بَالِغُ أَمْرِهِ﴾ قَرَأَ طَلْحَةُ بْنُ مُصَرِّفٍ، وَحَفْصٌ عَنْ عَاصِمٍ: "بَالِغُ أَمْرِهِ" بِالْإِضَافَةِ، وَقَرَأَ الْآخَرُونَ "بَالِغٌ" [بِالتَّنْوِينِ] (٢) "أَمْرَهُ" نُصِبَ أَيْ مُنَفِّذٌ أَمْرَهُ مُمْضٍ فِي خَلْقِهِ قَضَاءَهُ. ﴿قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا﴾ أَيْ جَعَلَ لِكُلِّ شَيْءٍ مِنَ الشِّدَّةِ وَالرَّخَاءِ أَجَلًا يَنْتَهِي إِلَيْهِ. قَالَ مَسْرُوقٌ: فِي هَذِهِ الْآيَةِ "إِنَّ اللَّهَ بَالِغُ أَمْرِهِ" تَوَكَّلَ عَلَيْهِ أَوْ لَمْ يَتَوَكَّلْ، غَيْرَ أَنَّ الْمُتَوَكِّلَ عَلَيْهِ يُكَفِّرُ عَنْهُ سَيِّئَاتِهِ وَيُعْظِمُ لَهُ أَجْرًا. ﴿وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسَائِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ وَاللَّائِي لَمْ يَحِضْنَ وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مِنْ أَمْرِهِ يُسْرًا (٤) ﴾ قَوْلُهُ ﷿ ﴿وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسَائِكُمْ﴾ فَلَا تَرْجُونَ أَنْ يَحِضْنَ ﴿إِنِ ارْتَبْتُمْ﴾ أَيْ شَكَكْتُمْ فَلَمْ تَدْرُوا مَا عِدَّتُهُنَّ ﴿فَعِدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ﴾ قَالَ مُقَاتِلٌ: لَمَّا نَزَلَتْ: "وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ" (الْبَقَرَةِ-٢٢٨) قَالَ خَلَّادُ بْنُ النُّعْمَانِ بْنِ قَيْسٍ الْأَنْصَارِيِّ: يَا رَسُولَ اللَّهِ فَمَا عِدَّةُ مَنْ لَا تَحِيضُ وَالَّتِي لَمْ تَحِضْ وَعِدَّةُ الْحُبْلَى؟ فَأَنْزَلَ اللَّهُ: "وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسَائِكُمْ" (٣) يَعْنِي الْقَوَاعِدَ اللَّائِي قَعَدْنَ عَنِ الْحَيْضِ "إِنِ ارْتَبْتُمْ" شَكَكْتُمْ فِي حُكْمِهَا "فَعدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ". ﴿وَاللَّائِي لَمْ يَحِضْنَ﴾ يَعْنِي الصِّغَارَ اللَّائِي لَمْ يَحِضْنَ فَعِدَّتُهُنَّ أَيْضًا ثَلَاثَةُ أَشْهُرٍ. أَمَّا الشَّابَّةُ الَّتِي كَانَتْ تَحِيضُ فَارْتَفَعَ حَيْضُهَا قَبْلَ بُلُوغِهَا سِنَّ الْآيِسَاتِ: فَذَهَبَ أَكْثَرُ أَهْلِ الْعِلْمِ إِلَى أَنَّ عِدَّتَهَا لَا تَنْقَضِي حَتَّى يُعَاوِدَهَا الدَّمُ فَتَعْتَدَّ بِثَلَاثَةِ أَقْرَاءٍ أَوْ تَبْلُغَ سِنَّ الْآيِسَاتِ فَتَعْتَدَّ بِثَلَاثَةِ أَشْهُرٍ. وَهُوَ

(١) أخرجه الترمذي في الزهد، باب ما جاء في الزهادة في الدنيا: ٧ / ٨ وقال: "هذا حديث حسن صحيح لا نعرفه إلا من هذا الوجه" وابن ماجه في الزهد، باب التوكل واليقين برقم: (٤١٦٤) ٢ / ١٣٩٤، والإمام أحمد: ١ / ٣٠، والطيالسي في مسنده ص (١١) وصححه الحاكم: ٤ / ٣١٨، ووافقه الذهبي، وابن حبان ص (٦٣٣) من موارد الظمآن، وابن أبي الدنيا في كتاب التوكل برقم: (١) والمصنف في شرح السنة: ١٤ / ٣٠١. وانظر سلسلة الأحاديث الصحيحة رقم: (٣١٠) . (٢) ساقط من "أ". (٣) انظر: أسباب النزول للواحدي صفحة: (٥٠٣) . وراجع أحكام القرآن للشافعي: ١ / ٣٢٤.