Tafsir al-Baghawi - Al-Baghawi - (2/163)

Tafsir al-BaghawiAl-Baghawi

would, when he married her off, give her neither a little nor much of her dowry if she belonged to the same clan as them. If her husband was an outsider, they would carry her to him on a camel and give her nothing of her dowry besides that. Allah therefore forbade them from doing this and commanded them to deliver the right to those entitled to it.

Al-Hadrami said: The guardians of women would give one another their sisters in marriage: this man would give his sister on the condition that the other gave him his sister, with no dowry between them. They were forbidden from this and commanded to specify the dowry in the marriage contract. Abu al-Hasan al-Sarakhsī informed us; Zahir ibn Ahmad informed us; Abu Ishaq al-Hashimi informed us; Abu Mus'ab informed us, from Malik, from Nafi', from Abd Allah ibn Umar, may Allah be pleased with him, that the Messenger of Allah, blessings and peace be upon him, “forbade shighār marriage.”

Shighār is for a man to marry his daughter to another man on the condition that the other man marries his daughter to him, with no dowry between them. (1)

Others said: The address is directed to husbands, who are commanded to give their wives their dowries. This is more correct, because the preceding address concerns those entering into marriage. Dowries means marriage-gifts; the singular is dowry. “Graciously”: Qatadah said, “As an obligation.” Ibn Jurayj said, “As a stipulated obligation.” Abu Ubaydah said, “A gracious gift can only be one that is specified and known.” Al-Kalbi said, “As a gift and grant.” Abu Ubaydah said, “Willingly.” (2) Al-Zajjaj said, “As an act of religious devotion.”

Abd al-Wahid ibn Ahmad al-Mulayhi informed us; Ahmad ibn Abd Allah al-Nu'aymi informed us; Muhammad ibn Yusuf informed us; Muhammad ibn Isma'il informed us; Abd Allah ibn Yusuf informed us; al-Layth informed us; Yazid ibn Abi Habib related to me, from Abu al-Khayr, from Uqbah ibn Amir, who said: The Messenger of Allah, blessings and peace be upon him, said: “The conditions most deserving of fulfilment are those by which intimacy became lawful to you.” (3)

“But if they willingly give up to you anything of it”: that is, if they are content to give up something of it to you as a gift. The verb is transferred from the souls to their possessors, while the word “soul” serves as an explanatory accusative; this is why it occurs in the singular, just as Allah Most High says, “and he felt distressed by them” (Hud 77) (al-Ankabut 33), and, “and comfort your eyes” (Maryam 26). It is also said that its wording is singular while its meaning is plural.

“Then consume it with pleasure and good cheer”: that is, as something palatable and wholesome. It is said, hana'a in reference to food; its nun takes a fathah in the past tense and a kasrah in the remaining forms. (4) It is also said that hana' is that which is wholesome and easily digested, without anything to spoil it; and marīʾ is that whose outcome is praiseworthy and complete.

(1) Narrated by al-Bukhari in Kitab al-Nikah, chapter on shighar marriage, 9:162; by Muslim in Kitab al-Nikah, chapter on the prohibition and invalidity of shighar marriage, no. 1415, 2:1034; and by the author of Sharh al-Sunnah, 9:97. (2) The words within parentheses are omitted in manuscript B. (3) Narrated by al-Bukhari in Kitab al-Shurut, chapter on conditions regarding the dowry at the time of the marriage contract, 5:323; also in Kitab al-Nikah; by Muslim in Kitab al-Nikah, chapter on fulfilling the conditions of marriage, no. 1418, 2:1035-1036; and by the author of Sharh al-Sunnah, 9:53. (4) In manuscript A: “al-ghabir” (the remaining one).

كَانَ إِذَا زَوَّجَهَا فَإِنْ كَانَتْ مَعَهُمْ فِي الْعَشِيرَةِ لَمْ يُعْطِهَا مِنْ مَهْرِهَا قَلِيلًا وَلَا كَثِيرًا، وَإِنْ كَانَ زَوْجُهَا غَرِيبًا حَمَلُوهَا إِلَيْهِ عَلَى بَعِيرٍ وَلَمْ يُعْطُوهَا مِنْ مَهْرِهَا غَيْرَ ذَلِكَ. فَنَهَاهُمُ اللَّهُ عَنْ ذَلِكَ وَأَمْرَهُمْ أَنْ يَدْفَعُوا الْحَقَّ إِلَى أَهْلِهِ. [قَالَ الْحَضْرَمِيُّ: كَانَ أَوْلِيَاءُ النِّسَاءِ يُعْطِي هَذَا أُخْتَهُ عَلَى أَنْ يُعْطِيَهُ الْآخَرُ أُخْتَهُ، وَلَا مَهْرَ بَيْنَهُمَا، فَنُهُوا عَنْ ذَلِكَ وَأُمِرُوا بِتَسْمِيَةِ الْمَهْرِ فِي الْعَقْدِ. أَخْبَرَنَا أَبُو الْحَسَنِ السَّرَخْسِيُّ، أَنَا زَاهِرُ بْنُ أَحْمَدَ أَنَا أَبُو إِسْحَاقَ الْهَاشِمِيُّ، أَنَا أَبُو مُصْعَبٍ، عَنْ مَالِكٍ عَنْ نَافِعٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ ﵁ أَنَّ رَسُولَ اللَّهِ ﷺ "نَهَى عَنِ الشِّغَارِ". وَالشِّغَارُ: أَنْ يُزَوَّجَ الرَّجُلُ ابْنَتَهُ عَلَى أَنْ يُزَوَّجَ الرَّجُلُ الْآخَرُ ابْنَتَهُ، وَلَيْسَ بَيْنَهُمَا صَدَاقٌ" (١) وَقَالَ الْآخَرُونَ: الْخِطَابُ لِلْأَزْوَاجِ أُمِرُوا بِإِيتَاءِ نِسَائِهِمُ الصَّدَاقَ، وَهَذَا أَصَحُّ، لِأَنَّ الْخِطَابَ فِيمَا قَبْلُ مَعَ النَّاكِحِينَ، وَالصَّدُقَاتُ: الْمُهُورُ، وَاحِدُهَا صَدُقَةٌ ﴿نِحْلَةً﴾ قَالَ قَتَادَةُ: فَرِيضَةٌ، وَقَالَ ابْنُ جُرَيْجٍ: فَرِيضَةٌ مُسَمَّاةٌ، قَالَ أَبُو عُبَيْدَةَ: وَلَا تَكُونُ النِّحْلَةُ إِلَّا مُسَمَّاةً مَعْلُومَةً، وَقَالَ الْكَلْبِيُّ: عَطِيَّةً وَهِبَةً، وَقَالَ أَبُو عُبَيْدَةَ: عَنْ طِيبِ نَفْسٍ] (٢) ، وَقَالَ الزَّجَّاجُ: تَدَيُّنًا. أَخْبَرَنَا عَبْدُ الْوَاحِدِ بْنُ أَحْمَدَ الْمُلَيْحِيُّ، أَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ النُّعَيْمِيُّ، أَنَا مُحَمَّدُ بْنُ يُوسُفَ، أَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ، أَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، أَخْبَرَنَا اللَّيْثُ، حَدَّثَنِي يَزِيدُ بْنُ أَبِي حَبِيبٍ، عَنْ أَبِي الْخَيْرِ، عَنْ عُقْبَةَ بْنِ عَامِرٍ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "أَحَقُّ الشُّرُوطِ أَنْ تُوفُوا بِهِ مَا اسْتَحْلَلْتُمْ بِهِ الْفُرُوجَ" (٣) . ﴿فَإِنْ طِبْنَ لَكُمْ عَنْ شَيْءٍ مِنْهُ نَفْسًا﴾ يَعْنِي: فَإِنْ طَابَتْ نُفُوسُهُنَّ بِشَيْءٍ مِنْ ذَلِكَ فَوَهَبْنَ مِنْكُمْ، فَنَقَلَ الْفِعْلَ مِنَ النُّفُوسِ إِلَى أَصْحَابِهَا فَخَرَجَتِ النَّفْسُ مُفَسِّرًا، فَلِذَلِكَ وَحَّدَ النَّفْسَ، كَمَا قَالَ اللَّهُ تَعَالَى: "وَضَاقَ بِهِمْ ذَرْعًا" (هُودٍ -٧٧) (الْعَنْكَبُوتِ -٣٣) " وَقَرِيِّ عَيْنًا" (مَرْيَمَ -٢٦) وَقِيلَ: لَفْظُهَا وَاحِدٌ وَمَعْنَاهَا جَمْعٌ، ﴿فَكُلُوهُ هَنِيئًا مَرِيئًا﴾ سَائِغًا طَيِّبًا، يُقَالُ هَنَأَ فِي الطَّعَامِ يَهْنَأُ بِفَتْحِ النُّونِ فِي الْمَاضِي وَكَسْرِهَا فِي الْبَاقِي (٤) ، وَقِيلَ: الْهَنَأُ: الطَّيِّبُ الْمُسَاغُ الَّذِي لَا يُنَغِّصُهُ شَيْءٌ، وَالْمَرِيءُ: الْمَحْمُودُ الْعَاقِبَةِ التَّامُّ

(١) أخرجه البخاري في النكاح باب الشغار: ٩ / ١٦٢، ومسلم في النكاح، باب تحريم الشغار وبطلانه برقم (١٤١٥) : ٢ / ١٠٣٤، والمصنف في شرح السنة: ٩ / ٩٧. (٢) ما بين القوسين ساقط من "ب". (٣) أخرجه البخاري في الشروط، باب الشروط في المهر عند عقد النكاح: ٥ / ٣٢٣، وفي النكاح أيضا، ومسلم في النكاح، باب الوفاء بالشروط في النكاح برقم (١٤١٨) : ٢ / ١٠٣٥ - ١٠٣٦، والمصنف في شرح السنة: ٩ / ٥٣. (٤) في أ: (الغابر) .