Tafsir al-Baghawi - Al-Baghawi - (2/193)

Tafsir al-BaghawiAl-Baghawi

It was also said that “married women” refers to free women. The meaning, then, is that more than four of them are unlawful to you, except those whom your right hands possess, for there is no numerical limit upon you regarding female slaves.

Allah’s words, “Allah’s decree binding upon you,” are in the accusative as a verbal noun; that is, Allah has prescribed His decree for you. It was also said that it is in the accusative as an exhortation: adhere to Allah’s Book, which is binding upon you—that is, Allah’s obligation.

Allah’s words, “And lawful to you is what lies beyond that”: Abu Ja‘far, Hamzah, al-Kisa’i, and Hafs recited “made lawful” in the passive voice, with the first letter vowelled with dammah and the ha’ with kasrah, corresponding to His words, “Forbidden to you are...” The others recited it in the active voice: Allah has made lawful to you what lies beyond that—that is, everything other than the prohibited categories which I have mentioned. “That you seek” means that you seek; “with your wealth” means that you marry by giving a bridal gift or purchase by paying a price; “seeking chastity” means being married or remaining chaste; “not committing fornication” means not being adulterers. It is derived from the pouring and spilling of water, referring to semen.

As for His words, “So, for whatever you enjoy of marriage with them,” they differed regarding its meaning. Al-Hasan and Mujahid said: It means whatever benefit and pleasure you derive through intercourse with women in a valid marriage. “Then give them their due bridal gifts” means their dowries. Others said that it refers to temporary marriage, or mut‘ah: a man marries a woman for a fixed period, and when that period expires, she becomes separated from him without divorce; she observes a waiting period to establish that her womb is free of pregnancy, and there is no inheritance between them. This was permitted at the beginning of Islam, but the Messenger of Allah, may Allah bless him and grant him peace, later prohibited it.

Isma‘il ibn ‘Abd al-Qahir informed us; ‘Abd al-Ghafir ibn Muhammad al-Farisi informed us; Muhammad ibn ‘Isa al-Juludi informed us; Ibrahim ibn Muhammad ibn Sufyan informed us; Muslim ibn al-Hajjaj informed us; Muhammad ibn ‘Abd Allah ibn Numayr informed us; my father informed us; ‘Abd al-‘Aziz ibn ‘Umar informed us; al-Rabi‘ ibn Sabrah al-Juhani related to me that his father related to him that he was with the Messenger of Allah, may Allah bless him and grant him peace, when he said: “O people, I had permitted you to enter into temporary marriages with women, but Allah Most High has now forbidden that until the Day of Resurrection. So whoever has any such women with him should let her go, and do not take back anything from what you have given them.” (1)

Abu al-Hasan al-Sarakhsi informed us; Zahir ibn Ahmad informed us; Abu Ishaq al-Hashimi informed us; Abu Mus‘ab informed us, from Malik, from Ibn Shihab, from ‘Abd Allah and al-Hasan, the two sons of Muhammad ibn ‘Ali, from their father, from ‘Ali ibn Abi Talib, may Allah be pleased with him, that the Messenger of Allah, may Allah bless him and grant him peace, forbade temporary marriage with women on the day of Khaybar, as well as eating the meat of domesticated donkeys. (2)

This is the view held by the majority of the scholars: temporary marriage is unlawful, and the verse has been abrogated.

(1) Reported by Muslim in Kitab al-Nikah (Marriage), chapter: “Temporary Marriage,” no. 1406, 2:1025; and by the compiler in Sharh al-Sunnah, 9:100. (2) Reported by al-Bukhari in Kitab al-Maghazi (Military Expeditions), chapter: “The Expedition of Khaybar,” 7:481; Muslim in Kitab al-Nikah, chapter: “Temporary Marriage,” no. 1407, 2:1027; and the compiler in Sharh al-Sunnah, 9:99. Al-Hafiz Ibn Hajar said in Fath al-Bari, 7:482-483: “It has been said that the hadith contains an inversion in word order.” The correct understanding is: “He prohibited, on the day of Khaybar, the meat of domestic donkeys and mut'at al-nisa' (temporary marriage),” and “on the day of Khaybar” does not qualify temporary marriage, for no temporary marriages took place during the expedition of Khaybar. He then discussed this at length in Kitab al-Nikah.

وَقِيلَ: أَرَادَ بِالْمُحْصَنَاتِ الْحَرَائِرَ، وَمَعْنَاهُ: أَنَّ مَا فَوْقَ الْأَرْبَعِ حَرَامٌ مِنْهُنَّ إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ، فَإِنَّهُ لَا عَدَدَ عَلَيْكُمْ فِي الْجَوَارِي. قَوْلُهُ تَعَالَى: ﴿كِتَابَ اللَّهِ عَلَيْكُمْ﴾ نُصِبَ عَلَى الْمَصْدَرِ، أَيْ: كَتَبَ اللَّهُ عَلَيْكُمْ كِتَابَ اللَّهِ، وَقِيلَ: نُصِبَ عَلَى الْإِغْرَاءِ، أَيْ: الْزَمُوا كِتَابَ اللَّهِ عَلَيْكُمْ، أَيْ: فَرْضُ اللَّهُ تعالى. قوله تعال: ﴿وَأُحِلَّ لَكُمْ مَا وَرَاءَ ذَلِكُمْ﴾ قَرَأَ أَبُو جَعْفَرٍ وَحَمْزَةُ وَالْكِسَائِيُّ وَحَفْصٌ "أُحِلَّ " بِضَمِّ الْأَوَّلِ وَكَسْرِ الْحَاءِ، لِقَوْلِهِ ﴿حُرِّمَتْ عَلَيْكُمْ﴾ وَقَرَأَ الْآخَرُونَ بِالنَّصْبِ، أَيْ: أَحَلَّ اللَّهُ لَكُمْ مَا وَرَاءَ ذَلِكُمْ، أَيْ: مَا سِوَى ذَلِكُمُ الَّذِي ذَكَرْتُ مِنَ الْمُحَرَّمَاتِ، ﴿أَنْ تَبْتَغُوا﴾ تَطْلُبُوا، ﴿بِأَمْوَالِكُمْ﴾ أَيْ تَنْكِحُوا بِصَدَاقٍ أَوْ تَشْتَرُوا بِثَمَنٍ، ﴿مُحْصِنِينَ﴾ أَيْ: مُتَزَوِّجِينَ أَوْ مُتَعَفِّفِينَ، ﴿غَيْرَ مُسَافِحِينَ﴾ أَيْ: غَيْرُ زَانِينَ، مَأْخُوذٌ مِنْ سَفْحِ الْمَاءِ وَصَبِّهِ وَهُوَ الْمَنِيُّ، ﴿فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ﴾ اخْتَلَفُوا فِي مَعْنَاهُ، فَقَالَ الْحَسَنُ وَمُجَاهِدٌ: أَرَادَ مَا انْتَفَعْتُمْ وَتَلَذَّذْتُمْ بِالْجِمَاعِ مِنَ النِّسَاءِ بِالنِّكَاحِ الصَّحِيحِ، ﴿فَآتُوهُنَّ أُجُورَهُنَّ﴾ أَيْ: مُهُورُهُنَّ، وَقَالَ آخَرُونَ: هُوَ نِكَاحُ الْمُتْعَةِ وَهُوَ أَنْ يَنْكِحَ امْرَأَةً إِلَى مُدَّةٍ فَإِذَا انْقَضَتْ تِلْكَ الْمُدَّةُ بَانَتْ مِنْهُ بِلَا طَلَاقٍ، وَتَسْتَبْرِئُ رَحِمهَا وَلَيْسَ بَيْنَهُمَا مِيرَاثٌ، وَكَانَ ذَلِكَ مُبَاحًا فِي ابْتِدَاءِ الْإِسْلَامِ، ثُمَّ نَهَى عَنْهُ رَسُولُ اللَّهِ ﷺ. أَخْبَرَنَا إِسْمَاعِيلُ بْنُ عَبْدِ الْقَاهِرِ، أَنَا عَبْدُ الْغَافِرِ بْنُ مُحَمَّدٍ الْفَارِسِيُّ، أَنَا مُحَمَّدُ بْنُ عِيسَى الْجُلُودِيُّ، أَنَا إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ سُفْيَانَ، أَنَا مُسْلِمُ بْنُ الْحَجَّاجِ، أَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ، أَنَا أَبِي، أَنَا عَبْدُ الْعَزِيزِ بْنُ عُمَرَ، حَدَّثَنِي الرَّبِيعُ بْنُ سَبْرَةَ الْجُهَنِيُّ، أَنَّ أَبَاهُ حَدَّثَهُ أَنَّهُ كَانَ مَعَ رَسُولِ اللَّهِ ﷺ فَقَالَ: "يَا أَيُّهَا النَّاسُ إِنِّي كُنْتُ أَذِنْتُ لَكُمْ فِي الِاسْتِمْتَاعِ مِنَ النِّسَاءِ، وَإِنَّ اللَّهَ تَعَالَى قَدْ حَرَّمَ ذَلِكَ إِلَى يَوْمِ الْقِيَامَةِ، فَمَنْ كَانَ عِنْدَهُ مِنْهُنَّ شَيْءٌ فَلْيُخَلِّ سَبِيلَهُ وَلَا تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئًا" (١) . أَخْبَرَنَا أَبُو الْحَسَنِ السَّرَخْسِيُّ، أَنَا زَاهِرُ بْنُ أَحْمَدَ، أَنَا أَبُو إِسْحَاقَ الْهَاشِمِيُّ، أَنَا أَبُو مُصْعَبٍ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عَبْدِ اللَّهِ وَالْحَسْنِ ابْنَيْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ أَبِيهِمَا، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ﵃ أَنَّ رَسُولَ اللَّهِ ﷺ نَهَى عَنْ مُتْعَةِ النِّسَاءِ يَوْمَ خَيْبَرَ، وَعَنْ أَكْلِ لُحُومِ الْحُمُرِ الْإِنْسِيَّةِ (٢) . وَإِلَى هَذَا ذَهَبَ عَامَّةُ أَهْلِ الْعِلْمِ: أَنَّ نِكَاحَ الْمُتْعَةِ حَرَامٌ، وَالْآيَةُ مَنْسُوخَةٌ.

(١) أخرجه مسلم في النكاح، باب نكاح المتعة برقم (١٤٠٦) ٢ / ١٠٢٥، والمصنف في شرح السنة: ٩ / ١٠٠. (٢) أخرجه البخاري في المغازي، باب غزوة خيبر: ٧ / ٤٨١، ومسلم في النكاح، باب نكاح المتعة برقم (١٤٠٧) : ٢ / ١٠٢٧، والمصنف في شرح السنة: ٩ / ٩٩. قال الحافظ ابن حجر في فتح الباري: ٧ / ٤٨٢ - ٤٨٣ "قيل إن في الحديث تقديما وتأخيرا"، والصواب: نهى يوم خيبر عن لحوم الحمر الإنسية وعن متعة النساء، وليس يوم خيبر ظرفا لمتعة النساء، لأنه لم يقع في غزوة خيبر تمتع بالنساء". ثم بسط ذلك في كتاب النكاح.