Tafsir al-Baghawi - Al-Baghawi - (2/206)

Tafsir al-BaghawiAl-Baghawi

the other reciters read: “those with whom your right hands have made a covenant.” Mu‘āqadah means alliance and treaty-making. Aymān is the plural of yamīn, which can mean both “hand” and “oath.” This is because, when forming an alliance, they would take one another by the hand as a pledge of fidelity and adherence to the covenant.

Their alliance consisted of a man in the pre-Islamic period making a covenant with another man and saying: “My blood is your blood; my destruction is your destruction; my vengeance is your vengeance; my war is your war; my peace is your peace. You shall inherit from me and I shall inherit from you; you shall seek redress through me and I through you; you shall pay blood-money on my behalf, and I on yours.” Thus, the ally would receive one-sixth of his ally’s property. This remained in force at the beginning of Islam, and this is the meaning of His saying, exalted is He: “So give them their due share”—that is, give them their allotted share of the inheritance. Then this was abrogated by His saying, exalted is He: “Those related by blood are more entitled to one another according to the Book of Allah” (al-Ahzab 33:6).

Ibrahim and Mujahid said: What is meant by “So give them their due share” is their share of support and aid, not inheritance. On this view, this verse is not abrogated, in light of His saying, exalted is He: “Fulfil all contracts” (al-Ma'idah 5:1). The Messenger of Allah ﷺ said in his sermon on the day of the Conquest of Makkah: “Do not establish any new alliance in Islam. But adhere to whatever alliance existed in the pre-Islamic period, for Islam has only made it firmer.” (1)

Ibn Abbas, may Allah be pleased with him, said: This verse was revealed concerning those Emigrants and Helpers whom the Messenger of Allah ﷺ joined together in brotherhood when they arrived in Madinah. They used to inherit from one another on account of that brotherhood, to the exclusion of blood relatives. Then, when “And for each We have appointed heirs” was revealed, this was abrogated. He then said: “As for those bound to you by your oaths, give them their due share”—namely, support, assistance, and sincere counsel. Inheritance has ceased, but one may make a bequest for him. (2)

Sa'id ibn al-Musayyib said: They used to inherit through adoption, and this verse concerned that; then it was abrogated. “Indeed, Allah is Witness over all things.”

(1) This hadith is composed of two reports, both transmitted by al-Tabari: from Qays ibn Asim, that the Prophet said, “Whatever alliance existed in the Jahiliyyah (pre-Islamic period), uphold it” (8:283); and from Amr ibn Shuayb, from his father, from his grandfather, that the Prophet said in his sermon on the day of the Conquest: “Honor every alliance, for Islam only increases it in firmness; and do not establish a new alliance in Islam” (8:284). There is also the marfu report of Jubayr ibn Mutim: “There is no alliance in Islam,” transmitted by al-Bukhari and Muslim. See al-Kafi al-Shaf by Ibn Hajar, p. 42; Tafsir al-Tabari, annotated by Mahmud Shakir, 8:283-284; and al-Durr al-Manthur, 2:510. (2) Transmitted by al-Bukhari in the Tafsir section, Surah al-Nisa, chapter: “And for all We have appointed mawali...” 8:247. See al-Durr al-Manthur, 2:511.

الْآخَرُونَ: " عَاقَدَتْ أَيْمَانُكُمْ " وَالْمُعَاقَدَةُ: الْمُحَالَفَةُ وَالْمُعَاهَدَةُ، وَالْأَيْمَانُ جَمْعُ يَمِينٍ، مِنَ الْيَدِ وَالْقَسَمِ، وَذَلِكَ أَنَّهُمْ كَانُوا عِنْدَ الْمُحَالَفَةِ يَأْخُذُ بَعْضُهُمْ بِيَدِ بَعْضٍ عَلَى الْوَفَاءِ وَالتَّمَسُّكِ بِالْعَهْدِ. وَمُحَالَفَتُهُمْ أَنَّ الرَّجُلَ كَانَ فِي الْجَاهِلِيَّةِ يُعَاقِدُ الرَّجُلَ فَيَقُولُ: دَمِي دَمُكَ وَهَدْمِي هَدْمُكَ وَثَأْرِي ثَأْرُكَ وَحَرْبِي حَرْبُكَ وَسِلْمِي سِلْمُكَ وَتَرِثُنِي وَأَرِثُكَ وَتَطْلُبُ بِي وَأَطْلُبُ بِكَ وَتَعْقِلُ عَنِّي وَأَعْقِلُ عَنْكَ، فَيَكُونُ لِلْحَلِيفِ السُّدُسُ مِنْ مَالِ الْحَلِيفِ، وَكَانَ ذَلِكَ ثَابِتًا فِي ابْتِدَاءِ الْإِسْلَامِ فَذَلِكَ قَوْلُهُ تَعَالَى: ﴿فَآتُوهُمْ نَصِيبَهُمْ﴾ أَيْ: أَعْطُوهُمْ حَظَّهُمْ مِنَ الْمِيرَاثِ، ثُمَّ نُسِخَ ذَلِكَ بقوله تعالى "وأولوا الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِي كِتَابِ اللَّهِ" (الْأَحْزَابِ ٦) . وَقَالَ إِبْرَاهِيمُ وَمُجَاهِدٌ: أَرَادَ فَآتُوهُمْ نَصِيبَهُمْ مِنَ النَّصْرِ وَالرِّفْدِ وَلَا مِيرَاثَ، وَعَلَى هَذَا تَكُونُ هَذِهِ الْآيَةُ غَيْرَ مَنْسُوخَةٍ لِقَوْلِهِ تَعَالَى: "أَوْفُوا بِالْعُقُودِ" (الْمَائِدَةِ -١) وَقَالَ رَسُولُ اللَّهِ ﷺ فِي خُطْبَةِ يَوْمِ فَتْحِ مَكَّةَ: "لَا تُحْدِثُوا حِلْفًا فِي الْإِسْلَامِ، وَمَا كَانَ مِنْ حِلْفٍ فِي الْجَاهِلِيَّةِ فَتَمَسَّكُوا فِيهِ فَإِنَّهُ لَمْ يَزِدْهُ الْإِسْلَامُ إِلَّا شِدَّةً" (١) . وَقَالَ ابْنُ عَبَّاسٍ ﵄: أُنْزِلَتْ هَذِهِ الْآيَةُ فِي الَّذِينَ آخَى بَيْنَهُمْ رَسُولُ اللَّهِ ﷺ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ حِينَ قَدِمُوا الْمَدِينَةَ وَكَانُوا يَتَوَارَثُونَ بِتِلْكَ الْمُؤَاخَاةِ دُونَ الرَّحِمِ، فَلَمَّا نَزَلَتْ ﴿وَلِكُلٍّ جَعَلْنَا مَوَالِيَ﴾ نُسِخَتْ، ثُمَّ قَالَ: ﴿وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ فَآتُوهُمْ نَصِيبَهُمْ﴾ النَّصْرُ وَالرِّفَادَةُ وَالنَّصِيحَةُ، وَقَدْ ذَهَبَ الْمِيرَاثُ فَيُوصِي لَهُ (٢) . وَقَالَ سَعِيدُ بْنُ الْمُسَيَّبِ: كَانُوا يَتَوَارَثُونَ بِالتَّبَنِّي وَهَذِهِ الْآيَةُ فِيهِ ثُمَّ نُسِخَ. ﴿إِنَّ اللَّهَ كَانَ عَلَى كُلِ شَيْءٍ شَهِيدًا﴾

(١) حديث مركب من حديثين، أخرجهما الطبري من حديث قيس بن عاصم أن النبي ﷺ قال: ما كان من حلف في الجاهلية فتمسكوا به" ٨ / ٢٨٣. ومن حديث عمرو بن شعيب عن أبيه عن جده أن النبي ﷺ قال في خطبة يوم الفتح: "فوا بحلف فإنه لا يزيده الإسلام إلا شدة ولا تحدثوا حلفا في الإسلام" ٨ / ٢٨٤. وفي الباب عن جبير بن مطعم مرفوعا "لا حلف في الإسلام" أخرجه الشيخان. انظر: الكافي الشاف لابن حجر ص ٤٢، تفسير الطبري بتعليق محمود شاكر: ٨ / ٢٨٣ - ٢٨٤، الدر المنثور: ٢ / ٥١٠. (٢) أخرجه البخاري في التفسير، سورة النساء باب "ولكل جعلنا موالي. . . . " ٨ / ٢٤٧. انظر: الدر المنثور: ٢ / ٥١١.