Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   Surah Al-Baqarah (2:230)

   فإن طلقها فلا تحل له من بعد حتى تنكح زوجا غيره (And if he divorces her, then she is not lawful to him thereafter until she marries another husband.)

   The explanation of the saying of the Exalted: فإن طلقها فلا تحل له من بعد حتى تنكح زوجا غيره (And if he divorces her, then she is not lawful to him thereafter until she marries another husband). The scholars of interpretation (ahl al-taʾwīl) differed concerning that to which this saying of Allah, whose mention is exalted, points. Some of them said: it points to the fact that, if the man pronounces against his wife the third divorce after the two divorces concerning which Allah, whose mention is exalted, said: الطلاق مرتان (The divorce is twice), that wife of his is, after the third divorce, no longer lawful to him until she marries another husband; thereby He means someone other than the one who pronounced the divorce. Mention of who said that:

   3856 — Bishr ibn Muʿādh related to us, saying: Yazīd ibn Zurayʿ related to us, saying: Saʿīd related to us, on the authority of Qatāda, who said: Allah made the divorce up to three. If he divorces her once, then he has more right to her so long as the waiting period (ʿiddah) has not elapsed, and her waiting period is three menstruations. If the waiting period elapses before he has taken her back, then she has become divorced from him and has gained more right over herself, and he has become one of the suitors. So when the man wished to divorce his wife, he would watch for her menstruation, until, when she had become pure, he would pronounce against her one divorce at the beginning of her waiting period, in the presence of two upright witnesses. Then if it seems good to him to take her back, he takes her back so long as she is within her waiting period. And if he leaves her until her waiting period elapses, then she has become divorced from him by one divorce. And if it seems good to him to divorce her, after the first, while she is within her waiting period, then he watches for her menstruation, until, when she has become pure, he pronounces against her a second divorce at the beginning of her waiting period. Then if it seems good to him to take her back, he takes her back, and then she has remained with him with one divorce. And if it seems good to him to divorce her, he pronounces against her the third divorce at her purity. This is the third concerning which Allah, whose mention is exalted, said: فلا تحل له من بعد حتى تنكح زوجا غيره (then she is not lawful to him thereafter until she marries another husband).

   3857 — Al-Muthannā related to me, saying: ʿAbdullāh ibn Ṣāliḥ related to us, saying: Muʿāwiya ibn Ṣāliḥ related to me, on the authority of ʿAlī ibn Abī Ṭalḥa, on the authority of Ibn ʿAbbās, concerning His saying: فإن طلقها فلا تحل له من بعد حتى تنكح زوجا غيره (And if he divorces her, then she is not lawful to him thereafter until she marries another husband). He says: if he divorces her three times, then she is not lawful until she marries another husband.

   3858 — Al-Qāsim related to us, saying: Al-Ḥusayn related to us, saying: Hushaym related to us, saying: Juwaybir informed us, on the authority of al-Ḍaḥḥāk, who said: if he divorces once or twice, then he has the right of taking back (rajʿah) so long as the waiting period has not elapsed. He said: and the third is His saying: فإن طلقها (And if he divorces her) — thereby He means the third — then he has no right of taking back over her until she marries another husband. * Yaḥyā ibn Abī Ṭālib related to us, saying: Yazīd related to us, saying: Juwaybir informed us, on the authority of al-Ḍaḥḥāk, in a similar manner.

   3859 — Mūsā ibn Hārūn related to me, saying: ʿAmr related to us, saying: Asbāṭ related to us, on the authority of al-Suddī: فإن طلقها (And if he divorces her) after the two divorces, then she is not lawful to him thereafter until she marries another husband, and this is the third.

   And others said: this saying rather points to that which is binding upon the one who lets his wife go with kindness after the two divorces concerning which Allah, whose mention is exalted, said: الطلاق مرتان (The divorce is twice). They said: Allah, whose mention is exalted, by this saying merely clarified the ruling of His saying: أو تسريح بإحسان (or a letting go with kindness), and made known that, if the man lets his wife go after the two divorces, she who is released in that manner is likewise not lawful to him except after a husband. Mention of who said that:

   3860 — Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, on the authority of ʿĪsā, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: فإن طلقها فلا تحل له من بعد حتى تنكح زوجا غير (And if he divorces her, then she is not lawful to him thereafter until she marries another husband). He said: it refers back to His saying: فإمساك بمعروف أو تسريح بإحسان (then a keeping in a proper manner or a letting go with kindness). * Al-Muthannā related to me, saying: Abū Ḥudhayfa related to us, saying: Shibl related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, the same.

   Abū Jaʿfar said: and that which Mujāhid said concerning this is, according to us, the most correct, because of what we have mentioned from the Messenger of Allah ﷺ in the report that we have transmitted concerning him, that he said — or that someone asked him and said to him: this is the saying of Allah, whose mention is exalted: الطلاق مرتان (The divorce is twice); where, then, is the third? He said: "a keeping in a proper manner or a letting go with kindness." Thus he ﷺ informed that the third is merely His saying: أو تسريح بإحسان (or a letting go with kindness). Since, then, the letting go with kindness is the third, it is known that His saying: فإن طلقها فلا تحل له من بعد حتى تنكح زوجا غيره (And if he divorces her, then she is not lawful to him thereafter until she marries another husband) stands removed from pointing to the third divorce, and that it is merely a clarification of what is permitted to the one who lets go with kindness, if he lets his wife go after the two divorces, and of what is forbidden to him of her, and of the state in which it is permissible for him to marry her, and a notification to His servants that, after the letting go in the manner I have described, there is no longer any right of taking back for the man over his wife.

   If someone were to say: which of the two kinds of marital union (nikāḥ) did Allah mean by His saying: فلا تحل له من بعد حتى تنكح زوجا غيره (then she is not lawful to him thereafter until she marries another husband) — the nikāḥ that is sexual intercourse, or the nikāḥ that is the marriage contract? — then it is said: both. And that is because, when the woman marries a man by a marriage contract, and the one who marries her does not lie with her within that marriage and has no sexual intercourse with her until he divorces her, then she is not lawful to the first. And likewise, if someone has sexual intercourse with her outside of a marriage, then she is not lawful to the first, according to the consensus (ijmāʿ) of the entire community. Since that is so, it is known that the interpretation of His saying: فلا تحل له من بعد حتى تنكح زوجا غيره (then she is not lawful to him thereafter until she marries another husband) is a valid nikāḥ, after which he has sexual intercourse with her, and then divorces her thereafter.

   If he says: but the mention of sexual intercourse is not found in the Book of Allah, whose mention is exalted, then what is the proof that its meaning is as you have said? — then it is said: the proof of that is the consensus of the entire community that that is its meaning. And moreover: Allah, whose mention is exalted, said: فإن طلقها فلا تحل له من بعد حتى تنكح زوجا غيره (And if he divorces her, then she is not lawful to him thereafter until she marries another husband). So if she were to marry another husband immediately after the divorce, before the elapsing of her waiting period, then she would without doubt marry by a nikāḥ in a manner other than that by which Allah, whose mention is exalted, permitted her that, even though the mention of the waiting period is not joined to His saying: فلا تحل له من بعد حتى تنكح زوجا غيره (then she is not lawful to him thereafter until she marries another husband), because of His indicating that this is so by His saying: والمطلقات يتربصن بأنفسهن ثلاثة قروء (And the divorced women wait by themselves for three menstrual periods). And likewise His saying: فإن طلقها فلا تحل له من بعد حتى تنكح زوجا غيره (And if he divorces her, then she is not lawful to him thereafter until she marries another husband): even though the mention of sexual intercourse, of lying with her, and of consummation is not joined to it, yet He indicated that this is so by His revelation to the Messenger of Allah ﷺ and by the clarification of it upon his tongue to His servants. Mention of the reports that have been transmitted concerning that from the Messenger of Allah ﷺ:

   3861 — ʿUbaydullāh ibn Ismāʿīl al-Habbārī, Sufyān ibn Wakīʿ, and Abū Hishām al-Rifāʿī related to me, they said: Abū Muʿāwiya related to us, on the authority of al-Aʿmash, on the authority of Ibrāhīm, on the authority of al-Aswad, on the authority of ʿĀʾisha, who said: the Messenger of Allah ﷺ was asked about a man who divorced his wife, after which she married another man who had sexual intercourse with her and then divorced her before he consummated with her — is she then lawful to her first husband? Then the Messenger of Allah ﷺ said: "She is not lawful to her first husband until the last tastes her sweetness and she tastes his sweetness." * Al-Muthannā related to me, saying: Suwayd ibn Naṣr related to us, saying: Ibn al-Mubārak informed us, on the authority of Hishām ibn ʿUrwa, on the authority of his father, on the authority of ʿĀʾisha, on the authority of the Prophet ﷺ, in a similar manner.

   3862 — Sufyān ibn Wakīʿ related to us, saying: Ibn ʿUyayna related to us, on the authority of al-Zuhrī, on the authority of ʿUrwa, on the authority of ʿĀʾisha, he said: I heard her saying: the wife of Rifāʿa al-Quraẓī came to the Messenger of Allah ﷺ and said: I was with Rifāʿa and he divorced me, and he made my divorce irrevocable, whereupon I married ʿAbd al-Raḥmān ibn al-Zubayr, and what he has is only like the fringe of a garment. Then he said to her: "Do you wish to return to Rifāʿa? No, not until you taste his sweetness and he tastes your sweetness." * Al-Muthannā related to me, saying: Abū Ṣāliḥ related to us, saying: al-Layth related to me, saying: Yūnus related to me, on the authority of Ibn Shihāb, on the authority of ʿUrwa, on the authority of ʿĀʾisha, in a similar manner. * Al-Muthannā related to me, saying: ʿAbdullāh ibn Ṣāliḥ related to us, saying: al-Layth related to me, saying: ʿUqayl related to me, on the authority of Ibn Shihāb, he said: ʿUrwa ibn al-Zubayr related to me that ʿĀʾisha, the wife of the Prophet ﷺ, informed him that the wife of Rifāʿa al-Quraẓī came to the Messenger of Allah ﷺ and said: O Messenger of Allah — and he mentioned it in a similar manner.

   3863 — Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Maʿmar informed us, on the authority of al-Zuhrī, on the authority of ʿUrwa, on the authority of ʿĀʾisha, that Rifāʿa al-Quraẓī divorced his wife and made her divorce irrevocable, after which ʿAbd al-Raḥmān ibn al-Zubayr married her thereafter. Then she came to the Prophet ﷺ and said: O Prophet of Allah, she was with Rifāʿa, and he divorced her with the last of three divorces, after which ʿAbd al-Raḥmān ibn al-Zubayr married her after him, and by Allah, O Messenger of Allah, what he has is only like the fringe. Then the Messenger of Allah ﷺ smiled and said thereafter to her: "Perhaps you wish to return to Rifāʿa? No, not until you taste his sweetness and he tastes your sweetness." She said: and Abū Bakr was sitting with the Prophet ﷺ and Khālid ibn Saʿīd ibn al-ʿĀṣ was standing at the door of the chamber without having been granted entry. Then Khālid began calling out to Abū Bakr, saying: O Abū Bakr, will you not restrain this woman from that which she openly utters in the presence of the Messenger of Allah ﷺ?

   3864 — Muḥammad ibn Yazīd al-Awdī related to us, saying: Yaḥyā ibn Sulaym related to us, on the authority of ʿUbaydullāh, on the authority of al-Qāsim, on the authority of ʿĀʾisha, that the Messenger of Allah ﷺ said: "No, not until he tastes of her sweetness what the first tasted." * Muḥammad ibn ʿAbd al-Aʿlā related to us, saying: Muʿtamir ibn Sulaymān related to us, saying: I heard ʿUbaydullāh, he said: I heard al-Qāsim transmitting on the authority of ʿĀʾisha, he said: she said: the Messenger of Allah ﷺ said: "No, not until he tastes of her sweetness what his companion tasted." * Ibn al-Muthannā related to us, saying: Yaḥyā related to us, on the authority of ʿUbaydullāh, he said: al-Qāsim related to us, on the authority of ʿĀʾisha, that a man divorced his wife three times, after which she married a husband who divorced her before he touched her. Then the Messenger of Allah ﷺ was asked: is she lawful to the first? He said: "No, not until he tastes her sweetness as the first tasted."

   3865 — Sufyān ibn Wakīʿ related to us, saying: Mūsā ibn ʿĪsā al-Laythī related to us, on the authority of Zāʾida, on the authority of ʿAlī ibn Zayd, on the authority of Umm Muḥammad, on the authority of ʿĀʾisha, on the authority of the Prophet ﷺ, he said: "When the man divorces his wife three times, she is not lawful to him until she marries another husband, and each of the two of them tastes the sweetness of his companion."

   3866 — Al-ʿAbbās ibn Abī Ṭālib related to me, saying: Saʿīd ibn Ḥafṣ al-Ṭalḥī informed us, saying: Shaybān informed us, on the authority of Yaḥyā, on the authority of Abū al-Ḥārith al-Ghifārī, on the authority of Abū Hurayra, on the authority of the Messenger of Allah ﷺ, he said: "And until he tastes her sweetness."

   3867 — ʿUbayd ibn Ādam ibn Abī Iyās al-ʿAsqalānī related to me, saying: my father related to me, saying: Shaybān related to us, saying: Yaḥyā ibn Abī Kathīr related to us, on the authority of Abū al-Ḥārith al-Ghifārī, on the authority of Abū Hurayra, who said: the Messenger of Allah ﷺ said concerning the woman who is divorced by her husband three times, after which she marries another who divorces her before he has intercourse with her, after which the first wishes to take her back, he said: "No, not until he tastes her sweetness."

   3868 — Muḥammad ibn Ibrāhīm al-Anmāṭī related to me, saying: Hishām ibn ʿAbd al-Malik related to us, saying: Muḥammad ibn Dīnār related to us, saying: Yaḥyā ibn Yazīd al-Hunāʾī related to us, on the authority of Anas ibn Mālik, on the authority of the Prophet ﷺ concerning a man who divorced his wife three times, after which another married her who divorced her before he had intercourse with her — does she return to her first husband? He said: "No, not until he tastes her sweetness and she tastes his sweetness."

   3869 — Yaʿqūb ibn Ibrāhīm and Yaʿqūb ibn Māhān related to me, they said: Hushaym related to us, saying: Yaḥyā ibn Abī Isḥāq informed us, on the authority of Sulaymān ibn Yasār, on the authority of ʿUbaydullāh ibn al-ʿAbbās: that al-Ghumayṣāʾ — or al-Rumayṣāʾ — came to the Messenger of Allah ﷺ to complain about her husband, claiming that he did not reach intercourse with her. He said: it was only a short while before her husband came, and he claimed that she was lying, but that in reality she wished to return to her first husband. Then the Messenger of Allah ﷺ said: "That is not permitted to you, until a man other than him tastes your sweetness."

   3870 — Muḥammad ibn Bashshār related to us, saying: Muḥammad ibn Jaʿfar related to us, saying: Shuʿba related to us, on the authority of ʿAlqama ibn Marthad, on the authority of Sālim ibn Razīn al-Aḥmarī, on the authority of Sālim ibn ʿAbdullāh, on the authority of Saʿīd ibn al-Musayyab, on the authority of Ibn ʿUmar, on the authority of the Prophet ﷺ concerning a man who marries the woman and divorces her before he has intercourse with her at all, after which she marries another husband who divorces her before he has intercourse with her — does she return to the first? He said: "No, not until she tastes his sweetness and he tastes her sweetness." * Ibn Bashshār related to us, saying: ʿAbd al-Raḥmān related to us, saying: Sufyān related to us, on the authority of ʿAlqama ibn Marthad, on the authority of Razīn al-Aḥmarī, on the authority of Ibn ʿUmar, on the authority of the Prophet, that he was asked about the man who divorces his wife three times, after which a man marries her and shuts the door and divorces her before he has intercourse with her — does she return to her last husband? He said: "No, not until he tastes her sweetness." * Ibn Bashshār related to us, saying: Abū Aḥmad related to us, saying: Sufyān related to us, on the authority of ʿAlqama ibn Marthad, on the authority of Sulaymān ibn Razīn, on the authority of Ibn ʿUmar, that he asked the Prophet ﷺ while he was delivering a sermon, about a man who divorced his wife, after which she married after him and that husband then divorced her or died — does the first marry her? He said: "No, not until she tastes his sweetness."

   Surah Al-Baqarah (2:230)

   فإن طلقها فلا جناح عليهما أن يتراجعا إن ظنا أن يقيما حدود الله (And if he divorces her, then there is no sin upon the two of them if they return to each other, provided that they think that they will uphold the limits (ḥudūd) of Allah.)

   The explanation of the saying of the Exalted: فإن طلقها فلا جناح عليهما أن يتراجعا إن ظنا أن يقيما حدود الله (And if he divorces her, then there is no sin upon the two of them if they return to each other, provided that they think that they will uphold the limits of Allah). Allah, whose mention is exalted, means by His saying: فإن طلقها (And if he divorces her): if the second husband, who married her after her irrevocable divorce from the first, divorces the woman who became irrevocably divorced from her husband by the last of the three divorces, after the one who had divorced her — the second — had married her; فلا جناح عليهما (then there is no sin upon the two of them), Allah, whose mention is exalted, says: then there is no objection upon the woman whom this second husband has divorced, after her irrevocable divorce from the first and after his marriage to her, nor upon the first husband to whom she had become forbidden by her irrevocable divorce from him with the last of the divorces, that they return to each other by a new marriage. As:

   3871 — Al-Muthannā related to me, saying: ʿAbdullāh ibn Ṣāliḥ related to us, saying: Muʿāwiya ibn Ṣāliḥ related to me, on the authority of ʿAlī ibn Abī Ṭalḥa, on the authority of Ibn ʿAbbās: فإن طلقها فلا جناح عليهما أن يتراجعا إن ظنا أن يقيما حدود الله (And if he divorces her, then there is no sin upon the two of them if they return to each other, provided that they think that they will uphold the limits of Allah). He says: if she marries after the first, and the last has intercourse with her, then there is no objection upon the first that he marry her when the last divorces her or dies over her, for then she has become lawful to him.

   3872 — Al-Qāsim related to us, saying: Al-Ḥusayn related to us, saying: Hishām related to us, saying: Juwaybir informed us, on the authority of al-Ḍaḥḥāk, who said: if he divorces once or twice, then he has the right of taking back so long as the waiting period has not elapsed. He said: and the third is His saying: فإن طلقها (And if he divorces her) — thereby He means the third — then he has no right of taking back over her until she marries another husband who has intercourse with her. If this last then divorces her after he has had intercourse with her, then there is no sin upon the two of them that they return to each other — thereby He means the first — provided that they think that they will uphold the limits of Allah.

   And as for His saying: إن ظنا أن يقيما حدود الله (provided that they think that they will uphold the limits of Allah): its meaning is: if they hopefully expect that they will uphold the limits of Allah. And their upholding the limits of Allah is: acting in accordance with them. And the limits of Allah are: that which He has commanded them, and what He has made obligatory upon each of the two of them toward the other, and to which He has bound each of the two of them on account of the marriage that comes about between them. And we have already explained the meaning of the limits (ḥudūd) and the meaning of upholding them in a manner that makes it unnecessary to repeat it here.

   And Mujāhid said concerning the interpretation of His saying: إن ظنا أن يقيما حدود الله (provided that they think that they will uphold the limits of Allah), that which:

   3873 — Muḥammad ibn ʿAmr related to me concerning that, saying: Abū ʿĀṣim related to us, on the authority of ʿĪsā, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid concerning His saying: إن ظنا أن يقيما حدود الله (provided that they think that they will uphold the limits of Allah): if they think that their marriage is not based on deception (dalsa). * Al-Muthannā related to me, saying: Abū Ḥudhayfa related to us, saying: Shibl related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, the same.

   And some of the scholars of interpretation have understood His saying إن ظنا (provided that they think) in the meaning of: if they know with certainty. But there is no basis for that, because no one knows what will come to pass except Allah, whose mention is exalted. Since that is so, what is the occasion by which the man and the woman would know with certainty that, if they return to each other, they will uphold the limits of Allah? Rather, its meaning is as Allah, whose mention is exalted, said: إذ ظنا (when they think), in the meaning of: they desire that and hope for it. And the "anna" (أن) in His saying أن يقيما (that they will uphold) is in the accusative on account of "ẓannā" (they think). And the "an" (أن) in أن يتراجعا (that they return to each other) has been placed in the accusative by some of the Arabic grammarians on account of the dropping of the preposition, because the meaning of the saying is: there is no sin upon the two of them in (fī) returning to each other; so when the "fī" that would have placed it in the genitive was dropped, it came to be in the accusative, as if He said: there is no sin upon the two of them in their returning to each other. And some of them said: its position is genitive, even though the preposition that would place it in the genitive is not present, and even though it has been dropped, yet its position is known.

   Surah Al-Baqarah (2:230)

   وتلك حدود الله يبينها لقوم يعلمون (And those are the limits of Allah, which He clarifies for a people who know.)

   The explanation of the saying of the Exalted: وتلك حدود الله يبينها لقوم يعلمون (And those are the limits of Allah, which He clarifies for a people who know). Allah, whose mention is exalted, means by His saying: وتلك حدود الله (And those are the limits of Allah): these matters that He has clarified for His servants concerning divorce, taking back, the ransom (fidya), the waiting period, the oath of abstention (īlāʾ), and other matters that He clarifies for them in these verses — those are the limits of Allah, the landmarks of the dividing lines between what He has permitted and what He has forbidden, and His obedience and His disobedience. يبينها (He clarifies them): He makes them known in detail, and distinguishes them from one another, and makes their rulings known, for the benefit of a people who know them when Allah clarifies them to them, so that they know that they are from Allah, and they hold them to be true and act in accordance with that which Allah has entrusted to them of His knowledge — in contrast to those whose hearts Allah has sealed and concerning whom He has decreed that they will not believe in them and will not believe that they are from Allah; they are thus ignorant of the fact that they are from Allah, and that they are a revelation from One All-Wise, Praiseworthy. And for that reason He singled out for mention the people who know with respect to the clarification, in contrast to those who are ignorant, since those who are ignorant of the fact that they are from Him made His prophet Muḥammad ﷺ despair of the fact that many of them would hold them to be true — even though He clarified them to them from the standpoint of the proof against them and the obligation upon them to act in accordance with them — and He only excluded them from being a clarification for them from the standpoint of their failing to acknowledge them and hold them to be true.

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   فإن طلقها فلا تحل له من بعد حتى تنكح زوجا غيره القول في تأويل قوله تعالى : { فإن طلقها فلا تحل له من بعد حتى تنكح زوجا غيره } اختلف أهل التأويل فيما دل عليه هذا القول من الله تعالى ذكره ; فقال بعضهم : دل على أنه إن طلق الرجل امرأته التطليقة الثالثة بعد التطليقتين اللتين قال الله تعالى ذكره فيهما : { الطلاق مرتان } فإن امرأته تلك لا تحل له بعد التطليقة الثالثة حتى تنكح زوجا غيره , يعني به غير المطلق . ذكر من قال ذلك : 3856 - حدثنا بشر بن معاذ , قال : ثنا يزيد بن زريع , قال : ثنا سعيد , عن قتادة , قال : جعل الله الطلاق ثلاثا , فإذا طلقها واحدة فهو أحق بها ما لم تنقض العدة , وعدتها ثلاث حيض , فإن انقضت العدة قبل أن يكون راجعها فقد بانت منه , وصارت أحق بنفسها , وصار خاطبا من الخطاب , فكان الرجل إذا أراد طلاق أهله نظر حيضتها , حتى إذا طهرت طلقها تطليقة في قبل عدتها عند شاهدي عدل , فإن بدا له مراجعتها راجعها ما كانت في عدتها , وإن تركها حتى تنقضي عدتها فقد بانت منه بواحدة , وإن بدا له طلاقها بعد الواحدة وهي في عدتها نظر حيضتها , حتى إذا طهرت طلقها تطليقة أخرى في قبل عدتها , فإن بدا له مراجعتها راجعها , فكانت عنده على واحدة , وإن بدا له طلاقها طلقها الثالثة عند طهرها , فهذه الثالثة التي قال الله تعالى ذكره : { فلا تحل له من بعد حتى تنكح زوجا غيره } 3857 - حدثني المثنى , قال : ثنا عبد الله بن صالح , قال : ثني معاوية بن صالح , عن علي بن أبي طلحة , عن ابن عباس قوله : { فإن طلقها فلا تحل له من بعد حتى تنكح زوجا غيره } يقول : إن طلقها ثلاثا , فلا تحل حتى تنكح زوجا غيره . 3858 - حدثنا القاسم , قال : ثنا الحسين , قال : ثنا هشيم , قال : أخبرنا جويبر , عن الضحاك , قال : إذا طلق واحدة أو ثنتين فله الرجعة ما لم تنقض العدة , قال : والثالثة قوله : { فإن طلقها } يعني بالثالثة فلا رجعة له عليها حتى تنكح زوجا غيره . * حدثنا يحيى بن أبي طالب , قال : ثنا يزيد , قال : أخبرنا جويبر , عن الضحاك , بنحوه . 3859 - حدثني موسى بن هارون , قال : ثنا عمرو , قال : ثنا أسباط , عن السدي : { فإن طلقها } بعد التطليقتين فلا تحل له من بعد حتى تنكح زوجا غيره , وهذه الثالثة وقال آخرون : بل دل هذا القول على ما يلزم مسرح امرأته بإحسان بعد التطليقتين اللتين قال الله تعالى ذكره فيهما : { الطلاق مرتان } قالوا : وإنما بين الله تعالى ذكره بهذا القول عن حكم قوله : { أو تسريح بإحسان } وأعلم أنه إن سرح الرجل امرأته بعد التطليقتين فلا تحل له المسرحة كذلك إلا بعد زوج . ذكر من قال ذلك : 3860 - حدثني محمد بن عمرو , قال : ثنا أبو عاصم , عن عيسى , عن ابن أبي نجيح , عن مجاهد : { فإن طلقها فلا تحل له من بعد حتى تنكح زوجا غير } قال : عاد إلى قوله : { فإمساك بمعروف أو تسريح بإحسان } . * حدثني المثنى , قال : ثنا أبو حذيفة , قال : ثنا شبل , عن ابن أبي نجيح , عن مجاهد , مثله . قال أبو جعفر : والذي قاله مجاهد في ذلك عندنا أولى بالصواب للذي ذكرنا عن رسول الله صلى الله عليه وسلم في الخبر الذي رويناه عنه أنه قال : أو سئل فقيل : هذا قول الله تعالى ذكره : { الطلاق مرتان } فأين الثالثة ؟ قال : " فإمساك بمعروف أو تسريح بإحسان " . فأخبر صلى الله عليه وسلم , أن الثالثة إنما هي قوله : { أو تسريح بإحسان } فإذ كان التسريح بالإحسان هو الثالثة , فمعلوم أن قوله : { فإن طلقها فلا تحل لا من بعد حتى تنكح زوجا غيره } من الدلالة على التطليقة الثالثة بمعزل , وأنه إنما هو بيان عن الذي يحل للمسرح بالإحسان إن سرح زوجته بعد التطليقتين , والذي يحرم عليه منها , والحال التي يجوز له نكاحها فيها , وإعلام عباده أن بعد التسريح على ما وصفت لا رجعة للرجل على امرأته . فإن قال قائل : فأي النكاحين عنى الله بقوله : { فلا تحل له من بعد حتى تنكح زوجا غيره } النكاح الذي هو جماع أم النكاح الذي هو عقد تزويج ؟ قيل : كلاهما , وذلك أن المرأة إذا نكحت رجلا نكاح تزويج لم يطأها في ذلك النكاح ناكحها ولم يجامعها حتى يطلقها لم تحل للأول , وكذلك إن وطئها واطئ بغير نكاح لم تحل للأول بإجماع الأمة جميعا . فإذ كان ذلك كذلك , فمعلوم أن تأويل قوله : { فلا تحل له من بعد حتى تنكح زوجا غيره } نكاحا صحيحا , ثم يجامعها فيه , ثم يطلقها . فإن قال : فإن ذكر الجماع غير موجود في كتاب الله تعالى ذكره , فما الدلالة على أن معناه ما قلت ؟ قيل : الدلالة على ذلك إجماع الأمة جميعا على أن ذلك معناه . وبعد , فإن الله تعالى ذكره قال : { فإن طلقها فلا تحل له من بعد حتى تنكح زوجا غيره } فلو نكحت زوجا غيره بعقب , الطلاق قبل انقضاء عدتها , كان لا شك أنها ناكحة نكاحا بغير المعنى الذي أباح الله تعالى ذكره لها ذلك به , وإن لم يكن ذكر العدة مقرونا بقوله : { فلا تحل له من بعد حتى تنكح زوجا غيره } لدلالته على أن ذلك كذلك بقوله : { والمطلقات يتربصن بأنفسهن ثلاثة قروء } ; وكذلك قوله : { فإن طلقها فلا تحل له من بعد حتى تنكح زوجا غيره } وإن لم يكن مقرونا به ذكر الجماع والمباشرة والإفضاء فقد دل على أن ذلك كذلك بوحيه إلى رسول الله صلى الله عليه وسلم وبيانه ذلك على لسانه لعباده . ذكر الأخبار المروية بذلك عن رسول الله صلى الله عليه وسلم : 3861 - حدثني عبيد الله بن إسماعيل الهباري , وسفيان بن وكيع , وأبو هشام الرفاعي , قالوا : ثنا أبو معاوية , عن الأعمش , عن إبراهيم , عن الأسود , عن عائشة , قالت : سئل رسول الله صلى الله عليه وسلم عن رجل طلق امرأته فتزوجت رجلا غيره فدخل بها ثم طلقها قبل أن يواقعها , أتحل لزوجها الأول ؟ فقال رسول الله صلى الله عليه وسلم : " لا تحل لزوجها الأول حتى يذوق الآخر عسيلتها وتذوق عسيلته " . * حدثني المثنى , قال : ثنا سويد بن نصر , قال : أخبرنا ابن المبارك , عن هشام بن عروة , عن أبيه , عن عائشة , عن النبي صلى الله عليه وسلم , نحوه . 3862 - حدثنا سفيان بن وكيع , قال : ثنا ابن عيينة , عن الزهري , عن عروة , عن عائشة , قال : سمعتها تقول : جاءت امرأة رفاعة القرظي إلى رسول الله صلى الله عليه وسلم , فقالت : كنت عند رفاعة فطلقني , فبت طلاقي , فتزوجت عبد الرحمن بن الزبير , وإن ما معه مثل هدبة الثوب , فقال لها : " تريدين أن ترجعي إلى رفاعة ؟ لا , حتى تذوقي عسيلته ويذوق عسيلتك " . * حدثني المثنى , قال : ثنا أبو صالح , قال : ثني الليث , قال : ثني يونس , عن ابن شهاب , عن عروة , عن عائشة , نحوه . * حدثني المثنى , قال : ثنا عبد الله بن صالح , قال : ثني الليث , قال : ثني عقيل , عن ابن شهاب , قال : ثنى عروة بن الزبير , أن عائشة زوج النبي صلى الله عليه وسلم أخبرته أن امرأة رفاعة القرظي جاءت رسول الله صلى الله عليه وسلم فقالت : يا رسول الله , فذكر مثله . 3863 - حدثنا الحسن بن يحيى , قال : أخبرنا عبد الرزاق , قال : أخبرنا معمر , عن الزهري , عن عروة , عن عائشة أن رفاعة القرظي طلق امرأته , فبت طلاقها , فتزوجها بعد عبد الرحمن بن الزبير , فجاءت النبي صلى الله عليه وسلم فقالت : يا نبي الله إنها كانت عند رفاعة , فطلقها آخر ثلاث تطليقات , فتزوجت بعده عبد الرحمن بن الزبير , وإنه والله ما معه يا رسول الله إلا مثل الهدبة . فتبسم رسول الله صلى الله عليه وسلم , ثم قال لها : " لعلك تريدين أن ترجعي إلى رفاعة ؟ لا , حتى تذوقي عسيلته ويذوق عسيلتك " قالت : وأبو بكر جالس عند النبي صلى الله عليه وسلم وخالد بن سعيد بن العاص بباب الحجرة لم يؤذن له , فطفق خالد ينادي يا أبا بكر يقول : يا أبا بكر ألا تزجر هذه عما تجهر به عند رسول الله صلى الله عليه وسلم ؟ . 3864 - حدثنا محمد بن يزيد الأودي , قال : ثنا يحيى بن سليم , عن عبيد الله , عن القاسم , عن عائشة أن رسول الله صلى الله عليه وسلم قال : " لا حتى يذوق من عسيلتها ما ذاق الأول " . * حدثنا محمد بن عبد الأعلى , قال : ثنا معتمر بن سليمان , قال : سمعت عبيد الله , قال : سمعت القاسم يحدث عن عائشة , قال : قالت : قال رسول الله صلى الله عليه وسلم : " لا حتى يذوق من عسيلتها ما ذاق صاحبه " . * حدثنا ابن المثنى , قال : ثنا يحيى , عن عبيد الله , قال : ثنا القاسم , عن عائشة , أن رجلا طلق امرأته ثلاثا , فتزوجت زوجا , فطلقها قبل أن يمسها , فسئل رسول الله صلى الله عليه وسلم : أتحل للأول ؟ قال : " لا حتى يذوق عسيلتها كما ذاق الأول " . 3865 - حدثنا سفيان بن وكيع , قال : ثنا موسى بن عيسى الليثي , عن زائدة , عن علي بن زيد , عن أم محمد , عن عائشة , عن النبي صلى الله عليه وسلم , قال : " إذا طلق الرجل امرأته ثلاثا لم تحل له حتى تنكح زوجا غيره , فيذوق كل واحد منهما عسيلة صاحبه " . 3866 - حدثني العباس بن أبي طالب , قال : أخبرنا سعيد بن حفص الطلحي , قال : أخبرنا شيبان , عن يحيى , عن أبي الحارث الغفاري , عن أبي هريرة , عن رسول الله صلى الله عليه وسلم , قال : " وحتى يذوق عسيلتها " . 3867 - حدثني عبيد بن آدم بن أبي إياس العسقلاني , قال : ثني أبي , قال : ثنا شيبان , قال : ثنا يحيى بن أبي كثير , عن أبي الحارث الغفاري , عن أبي هريرة , قال : قال رسول الله صلى الله عليه وسلم في المرأة يطلقها زوجها ثلاثا , فتتزوج غيره , فيطلقها قبل أن يدخل بها , فيريد الأول أن يراجعها , قال : " لا , حتى يذوق عسيلتها " . 3868 - حدثني محمد بن إبراهيم الأنماطي , قال : ثنا هشام بن عبد الملك , قال : ثنا محمد بن دينار , قال : حدثنا يحيى بن يزيد الهنائي , عن أنس بن مالك , عن النبي صلى الله عليه وسلم في رجل طلق امرأته ثلاثا , فتزوجها آخر فطلقها قبل أن يدخل بها , أترجع إلى زوجها الأول ؟ قال : " لا , حتى يذوق عسيلتها وتذوق عسيلته " . 3869 - حدثني يعقوب بن إبراهيم , ويعقوب بن ماهان , قالا : ثنا هشيم , قال : أخبرنا يحيى بن أبي إسحاق , عن سليمان بن يسار , عن عبيد الله بن العباس : أن الغميصاء أو الرميصاء جاءت إلى رسول الله صلى الله عليه وسلم تشكو زوجها , وتزعم أنه لا يصل إليها , قال : فما كان إلا يسيرا حتى جاء زوجها , فزعم أنها كاذبة , ولكنها تريد أن ترجع إلى زوجها الأول , فقال رسول الله صلى الله عليه وسلم : " ليس لك حتى يذوق عسيلتك رجل غيره " . 3870 - حدثنا محمد بن بشار , قال : ثنا محمد بن جعفر , قال : ثنا شعبة , عن علقمة بن مرثد , عن سالم بن رزين الأحمري , عن سالم بن عبد الله , عن سعيد بن المسيب , عن ابن عمر , عن النبي صلى الله عليه وسلم في رجل يتزوج المرأة فيطلقها قبل أن يدخل بها البتة , فتتزوج زوجا آخر , فيطلقها قبل أن يدخل بها , أترجع إلى الأول ؟ قال : " لا حتى تذوق عسيلته ويذوق عسيلتها " . * حدثنا ابن بشار , قال : ثنا عبد الرحمن , قال : ثنا سفيان , عن علقمة بن مرثد , عن رزين الأحمري , عن ابن عمر , عن النبي أنه سئل عن الرجل يطلق امرأته ثلاثا , فيتزوجها رجل , فأغلق الباب , فطلقها قبل أن يدخل بها , أترجع إلى زوجها الآخر ؟ قال : " لا حتى يذوق عسيلتها " . * حدثنا ابن بشار , قال : ثنا أبو أحمد , قال : ثنا سفيان , عن علقمة بن مرثد , عن سليمان بن رزين , عن ابن عمر أنه سأل النبي صلى الله عليه وسلم وهو يخطب عن رجل طلق امرأته , فتزوجت بعده , ثم طلقها أو مات عنها , أيتزوجها الأول ؟ قال : " لا حتى تذوق عسيلته " .فإن طلقها فلا جناح عليهما أن يتراجعا إن ظنا أن يقيما حدود الله القول في تأويل قوله تعالى : { فإن طلقها فلا جناح عليهما أن يتراجعا إن ظنا أن يقيما حدود الله } يعني تعالى ذكره بقوله : { فإن طلقها } فإن طلق المرأة التي بانت من زوجها بآخر التطليقات الثلاث بعد ما نكحها مطلقها الثاني , زوجها الذي نكحها بعد بينونتها من الأول ; { فلا جناح عليهما } يقول تعالى ذكره : فلا حرج على المرأة التي طلقها هذا الثاني من بعد بينونتها من الأول , وبعد نكاحه إياها , وعلى الزوج الأول الذي كانت حرمت عليه ببينونتها منه بآخر التطليقات أن يتراجعا بنكاح جديد . كما : 3871 - حدثني المثنى , قال : ثنا عبد الله بن صالح , قال : ثني معاوية بن صالح , عن علي بن أبي طلحة عن ابن عباس : { فإن طلقها فلا جناح عليهما أن يتراجعا إن ظنا أن يقيما حدود الله } يقول : إذا تزوجت بعد الأول , فدخل الآخر بها , فلا حرج على الأول أن يتزوجها إذا طلق الآخر أو مات عنها , فقد حلت له . 3872 - حدثنا القاسم , قال : ثنا الحسين , قال : ثنا هشام , قال : أخبرنا جويبر , عن الضحاك , قال : إذا طلق واحدة أو ثنتين , فله الرجعة ما لم تنقض العدة . قال : والثالثة قوله : { فإن طلقها } يعني الثالثة فلا رجعة له عليها حتى تنكح زوجا غيره , فيدخل بها , فإن طلقها هذا الأخير بعد ما يدخل بها , فلا جناح عليهما أن يتراجعا - يعني الأول - إن ظنا أن يقيما حدود الله . وأما قوله : { إن ظنا أن يقيما حدود الله } فإن معناه : إن رجوا مطمعا أن يقيما حدود الله . وإقامتهما حدود الله : العمل بها , وحدود الله : ما أمرهما به , وأوجب بكل واحد منهما على صاحبه , وألزم كل واحد منهما بسبب النكاح الذي يكون بينهما . وقد بينا معنى الحدود ومعنى إقامة ذلك بما أغنى عن إعادته في هذا الموضع . وكان مجاهد يقول في تأويل قوله : { إن ظنا أن يقيما حدود الله } ما : 3873 - حدثني به محمد بن عمرو , قال : ثنا أبو عاصم , عن عيسى , عن ابن أبي نجيح , عن مجاهد في قوله : { إن ظنا أن يقيما حدود الله } إن ظنا أن نكاحهما على غير دلسة . * حدثني المثنى , قال : ثنا أبو حذيفة , قال : ثنا شبل , عن ابن أبي نجيح , عن مجاهد , مثله . وقد وجه بعض أهل التأويل قوله { إن ظنا } إلى أنه بمعنى : إن أيقنا . وذلك ما لا وجه له , لأن أحدا لا يعلم ما هو كائن إلا الله تعالى ذكره . فإذ كان ذلك كذلك , فما المعنى الذي به يوقن الرجل والمرأة أنهما إذا تراجعا أقاما حدود الله ؟ ولكن معنى ذلك كما قال تعالى ذكره : { إذ ظنا } بمعنى طمعا بذلك ورجواه ; " وأن " التي في قوله { أن يقيما } في موضع نصب ب " ظنا " , و " أن " التي في { أن يتراجعا } جعلها بعض أهل العربية في موضع نصب بفقد الخافض , لأن معنى الكلام : فلا جناح عليهما في أن يتراجعا , فلما حذفت " في " التي كانت تخفضها نصبها , فكأنه قال : فلا جناح عليهما تراجعهما . وكان بعضهم يقول : موضعه خفض , وإن لم يكن معها خافضها , وإن كان محذوفا فمعروف موضعه .وتلك حدود الله يبينها لقوم يعلمون القول في تأويل قوله تعالى : { وتلك حدود الله يبينها لقوم يعلمون } يعني تعالى ذكره بقوله : { وتلك حدود الله } هذه الأمور التي بينها لعباده في الطلاق والرجعة والفدية والعدة والإيلاء وغير ذلك مما يبينه لهم في هذه الآيات , حدود الله معالم فصول حلاله وحرامه وطاعته ومعصيته , { يبينها } : يفصلها , فيميز بينها , ويعرفهم أحكامها لقوم يعلمونها إذا بينها الله لهم , فيعرفون أنها من عند الله , فيصدقون بها , ويعملون بما أودعهم الله من علمه , دون الذين قد طبع الله على قلوبهم , وقضى عليهم أنهم لا يؤمنون بها , ولا يصدقون بأنها من عند الله , فهم يجهلون أنها من الله , وأنها تنزيل من حكيم حميد . ولذلك خص القوم الذي يعلمون بالبيان دون الذين يجهلون , إذ كان الذين يجهلون أنها من عنده قد آيس نبيه محمدا صلى الله عليه وسلم من تصديق كثير منهم بها , وإن كان بينها لهم من وجه الحجة عليهم ولزوم العمل لهم بها , وإنما أخرجها من أن تكون بيانا لهم من وجه تركهم الإقرار والتصديق به .