Tafsir al-Baghawi - Al-Baghawi - (8/164)

Tafsir al-BaghawiAl-Baghawi

Sa‘id ibn Jubayr related from Ibn ‘Abbas: “He confided to her the matter of the succession after him, and Hafsah spoke of it.” (1) Al-Kalbi said: “He confided to her, ‘Your father and Aisha’s father will be the two caliphs over my community after me.’” Maymun ibn Mihran said: “He confided that Abu Bakr would be my caliph after me.” (2)

“Then, when she disclosed it”: Hafsah informed Aisha of it. “And Allah made it known to him”: that is, Allah, exalted is He, apprised His Prophet, peace and blessings be upon him, that she had disclosed it. “He made known part of it.” ‘Abd al-Rahman al-Sulami and al-Kisa’i recited it as “He knew,” with a light r, meaning: he knew part of what she had done by divulging his secret; that is, he became angry with her over it and requited her for it. This is like the saying of one who has been wronged to the person who wronged him, “I shall surely make you know what you have done,” meaning, “I shall surely requite you for it.” He requited her for it by divorcing her. When news of this reached ‘Umar, he said, “Had there been any good in the family of al-Khattab, the Messenger of Allah, peace and blessings be upon him, would not have divorced you.” Then Gabriel came and commanded him to take her back. The Messenger of Allah, peace and blessings be upon him, withdrew from his wives for a month and remained in the upper chamber of Maria, the mother of Ibrahim, until the verse concerning giving his wives the choice was revealed. (3)

Muqatil ibn Hayyan said: “The Messenger of Allah, peace and blessings be upon him, did not divorce Hafsah; rather, he only intended to divorce her. Then Gabriel, peace be upon him, came to him and said, ‘Do not divorce her, for she frequently fasts and stands long in prayer, and she is among your wives in Paradise.’ So he did not divorce her.”

The others recited it as “He made known,” with a doubled r, meaning that he informed Hafsah of that matter afterwards; that is, he told her some of what she had said.

“And overlooked part”: meaning, he did not make it known to her or inform her of it. Al-Hasan said, “A noble person never pursues every last detail.” (4) Allah, exalted is He, says: “He made known part of it and overlooked part.” This was because, when the Prophet, peace and blessings be upon him, saw displeasure in Hafsah’s face, he wished to placate her. Thus, he confided two matters to her: that he had declared his bondwoman unlawful to himself, and the glad tidings that the succession after him would belong to Abu Bakr and to her father, ‘Umar, may Allah be pleased with them both. Hafsah then informed Aisha of it, and Allah, exalted is He, made His Prophet aware of it. He made Hafsah aware of part of it (5) and told her some of what she had informed Aisha, namely, the prohibition of the bondwoman; and he overlooked part, meaning the mention of the succession, for the Messenger of Allah, peace and blessings be upon him, disliked that it should become widespread among the people. “Then, when he informed her of it”—that is:

(1) Al-Suyuti attributed it in al-Durr al-Manthur, 8:219, to Ibn Mardawayh. (2) Al-Suyuti attributed it in al-Durr al-Manthur, 8:218, to Ibn Asakir; reports uniquely narrated by him are weak. (3) Al-Hafiz Ibn Hajar said in al-Kafi al-Shaf, p. 175: “I have not seen it in this form. It is recorded by al-Hakim and others, without mention of its context.” (4) Al-Suyuti attributed it in al-Durr al-Manthur, 8:219, to Ibn Mardawayh, on the authority of Ali, may Allah be pleased with him. (5) Omitted from manuscript A.

وَقَالَ سَعِيدُ بْنُ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ: أَسَرَّ أَمْرَ الْخِلَافَةِ بَعْدَهُ فَحَدَّثَتْ بِهِ حَفْصَةُ (١) . قَالَ الْكَلْبِيُّ: أَسَرَّ إِلَيْهَا أَنَّ أَبَاكِ وَأَبَا عَائِشَةَ يَكُونَانِ خَلِيفَتَيْنِ عَلَى أُمَّتِي مِنْ بَعْدِي. وَقَالَ مَيْمُونُ بْنُ مِهْرَانَ: أَسَرَّ أَنَّ أَبَا بَكْرٍ خَلِيفَتِي مِنْ بَعْدِي (٢) . ﴿فَلَمَّا نَبَّأَتْ بِهِ﴾ أَخْبَرَتْ بِهِ حَفْصَةُ عَائِشَةَ ﴿وَأَظْهَرَهُ اللَّهُ عَلَيْهِ﴾ أَيْ أَطْلَعَ اللَّهُ تَعَالَى نَبِيَّهُ عَلَى أَنَّهَا أَنْبَأَتْ بِهِ ﴿عَرَّفَ بَعْضَهُ﴾ قَرَأَ عَبْدُ الرَّحْمَنِ السُّلَمِيُّ وَالْكِسَائِيُّ: "عَرَفَ" بِتَخْفِيفِ الرَّاءِ، أَيْ: عَرَفَ بَعْضَ الْفِعْلِ الَّذِي فَعَلَتْهُ مِنْ إِفْشَاءِ سِرِّهِ، أَيْ: غَضِبَ مِنْ ذَلِكَ عَلَيْهَا وَجَازَاهَا بِهِ، مِنْ قَوْلِ الْقَائِلِ لِمَنْ أَسَاءَ إِلَيْهِ: لِأَعْرِفَنَّ لَكَ مَا فَعَلْتَ، أَيْ: لِأُجَازِيَنَّكَ عَلَيْهِ، وَجَازَاهَا بِهِ عَلَيْهِ بِأَنْ طَلَّقَهَا فَلَمَّا بَلَغَ ذَلِكَ عُمَرَ قَالَ: لَوْ كَانَ فِي آلِ الْخَطَّابِ خَيْرٌ لَمَا طَلَّقَكِ رَسُولُ اللَّهِ ﷺ. فَجَاءَ جِبْرِيلُ وَأَمَرَهُ بِمُرَاجَعَتِهَا وَاعْتَزَلَ رَسُولُ اللَّهِ ﷺ نِسَاءَهُ شَهْرًا وَقَعَدَ فِي مَشْرُبَةِ أُمِّ إِبْرَاهِيمَ مَارِيَةَ، حَتَّى نَزَلَتْ آيَةُ التَّخْيِيرِ (٣) . وَقَالَ مُقَاتِلُ بْنُ حَيَّانَ: لَمْ يُطَلِّقْ رَسُولُ اللَّهِ ﷺ حَفْصَةَ وَإِنَّمَا هَمَّ بِطَلَاقِهَا فَأَتَاهُ جِبْرِيلُ ﵇، وَقَالَ: لَا تُطَلِّقْهَا فَإِنَّهَا صَوَّامَةٌ قَوَّامَةٌ وَإِنَّهَا مِنْ نِسَائِكَ فِي الْجَنَّةِ، فَلَمْ يُطَلِّقْهَا. وَقَرَأَ الْآخَرُونَ "عَرَّفَ" بِالتَّشْدِيدِ، أَيْ: عَرَّفَ حَفْصَةَ بَعْدَ ذَلِكَ الْحَدِيثَ، أَيْ أَخْبَرَهَا بِبَعْضِ الْقَوْلِ الَّذِي كَانَ مِنْهَا. ﴿وَأَعْرَضَ عَنْ بَعْضٍ﴾ يَعْنِي لَمْ يُعَرِّفْهَا إِيَّاهُ، وَلَمْ يُخْبِرْهَا بِهِ. قَالَ الْحَسَنُ: مَا اسْتَقْصَى كَرِيمٌ قَطُّ (٤) قَالَ اللَّهُ تَعَالَى: ﴿عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَنْ بَعْضٍ﴾ وَذَلِكَ أَنَّ النَّبِيَّ ﷺ لَمَّا رَأَى الْكَرَاهِيَةَ فِي وَجْهِ حَفْصَةَ أَرَادَ أَنْ يَتَرَاضَاهَا فَأَسَرَّ إِلَيْهَا شَيْئَيْنِ: تَحْرِيمَ الْأَمَةِ عَلَى نَفْسِهِ، وَتَبْشِيرَهَا بِأَنَّ الْخِلَافَةَ بَعْدَهُ فِي أَبِي بَكْرٍ وَفِي أَبِيهَا عُمَرَ ﵂ فَأَخْبَرَتْ بِهِ حَفْصَةُ عَائِشَةَ وَأَطْلَعَ اللَّهُ تَعَالَى نَبِيَّهُ عَلَيْهِ، عَرَّفَ [بَعْضَهُ] (٥) حَفْصَةَ وَأَخْبَرَهَا بِبَعْضِ مَا أَخْبَرَتْ بِهِ عَائِشَةُ وَهُوَ تَحْرِيمُ الْأَمَةِ وَأَعْرَضَ عَنْ بَعْضٍ، يَعْنِي ذِكْرَ الْخِلَافَةِ كَرِهَ رَسُولُ اللَّهِ ﷺ أَنْ يَنْتَشِرَ ذَلِكَ فِي النَّاسِ ﴿فَلَمَّا نَبَّأَهَا بِهِ﴾ أَيْ

(١) عزاه السيوطي في الدر المنثور: ٨ / ٢١٩ لابن مردويه. (٢) عزاه السيوطي في الدر المنثور: ٨ / ٢١٨ لابن عساكر، وما انفرد به فهو ضعيف. (٣) قال الحافظ - ابن حجر - في الكافي الشاف ص (١٧٥) "لم أره هكذا وهو عند الحاكم وغيره بغير ذكر سببه". (٤) عزاه السيوطي في الدر المنثور: ٨ / ٢١٩ لابن مردويه عن على ﵁. (٥) ساقط من "أ".