Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The Exalted, whose mention is exalted, says: There rests upon you, O people, no sin or objection in entering, without asking permission, houses in which no one dwells.

   They then differed about which houses are intended by this. Some said: By this are meant the inns (khānāt) and the houses built along the roads in which there are no known inhabitants, but which are only built for the passers-by and travelers on the road, so that they may find shelter there and store their baggage in them.

   * Mention of who said that:

   Yaʿqūb related to me, saying: Hushaym related to us, saying: Ḥajjāj informed us, on the authority of Sālim al-Makkī, on the authority of Muḥammad ibn al-Ḥanafiyya, concerning His word: لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ (There rests upon you no objection in entering uninhabited houses), he said: These are the inns that lie along the roads.

   ʿAbbās ibn Muḥammad related to me, saying: Muslim related to us, saying: ʿUmar ibn Farrūkh related to us, saying: I heard Qatāda say: بُيُوتًا غَيْرَ مَسْكُونَةٍ (uninhabited houses), he said: These are the inns for the travelers.

   Abū Kurayb related to us, saying: Ibn Abī Zāʾida related to us, on the authority of Warqāʾ, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَكُمْ (There rests upon you no objection in entering uninhabited houses in which there are goods belonging to you), he said: They placed in houses along the roads of Medina goods and saddlebags, and it was permitted to them to enter those.

   Al-Ḥasan related to us, saying: ʿAbd al-Razzāq informed us, saying: Maʿmar informed us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, concerning His word: بُيُوتًا غَيْرَ مَسْكُونَةٍ (uninhabited houses), he said: These are the houses in which the travelers take their lodging, in which no one dwells.

   Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, saying: ʿĪsā related to us; and al-Ḥārith related to me, saying: Al-Ḥasan related to us, saying: Warqāʾ related to us, both on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, concerning His word: بُيُوتًا غَيْرَ مَسْكُونَةٍ (uninhabited houses), he said: They made, or placed, along the road of Medina saddlebags and goods in houses in which there was no one, and it was permitted to them to enter those without permission.

   Al-Ḥārith related to me, saying: Al-Ḥasan related to us, saying: Warqāʾ related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, the like of that. Except that he said: They placed it along the road of Medina, without doubt.

   Al-Qāsim related to us, saying: Al-Ḥusayn related to us, saying: Ḥajjāj related to me, on the authority of Ibn Jurayj, on the authority of Mujāhid, the like of that, except that he said: They placed along the road of Medina saddlebags and goods.

   It was related to me on the authority of al-Ḥusayn, saying: I heard Abū Muʿādh say: ʿUbayd informed us, saying: I heard al-Ḍaḥḥāk say, concerning His word: أَنْ تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ (that you enter uninhabited houses): These are the houses that have no inhabitants, and they are the houses that lie along the roads and the ruins; فِيهَا مَتَاعٌ (in which there are goods) — a benefit for the traveler in winter and summer, in which he finds shelter.

   Others said: These are the houses of Mecca.

   * Mention of who said that:

   Ibn Ḥumayd related to us, saying: Ḥakkām ibn Salm related to us, on the authority of Saʿīd ibn Sāʾiq, on the authority of al-Ḥajjāj ibn Arṭāʾ, on the authority of Sālim ibn Muḥammad ibn al-Ḥanafiyya, concerning: بُيُوتًا غَيْرَ مَسْكُونَةٍ (uninhabited houses), he said: These are the houses of Mecca.

   Others said: They are the ruined houses, and the "goods" of which Allah spoke for you is the relieving of one's need in them, such as defecating and urinating in them.

   * Mention of who said that:

   Al-Qāsim related to us, saying: Al-Ḥusayn related to us, saying: Ḥajjāj related to me, on the authority of Ibn Jurayj, saying: I heard ʿAṭāʾ say: لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَكُمْ (There rests upon you no objection in entering uninhabited houses in which there are goods belonging to you), he said: Defecating and urinating.

   Muḥammad ibn ʿUmāra related to me, saying: ʿAmr ibn Ḥammād related to us, saying: Ḥasan ibn ʿĪsā ibn Zayd related to us, on the authority of his father, concerning this verse: لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَكُمْ (There rests upon you no objection in entering uninhabited houses in which there are goods belonging to you), he said: Withdrawing alone for the need in the ruins.

   Others said: No, by this are meant the houses of the merchants in which the goods of the people are.

   * Mention of who said that:

   Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said, concerning His word: لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَكُمْ (There rests upon you no objection in entering uninhabited houses in which there are goods belonging to you), he said: The houses of the merchants; there rests upon you no objection in entering them without permission — the shops that are in the roofed market buildings (qaysāriyyāt) and the markets. And he recited: فِيهَا مَتَاعٌ لَكُمْ (in which there are goods belonging to you) — goods for the people, and for the children of Adam.

   The most correct of these views is that one says: Allah, by His word لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَكُمْ (There rests upon you no objection in entering uninhabited houses in which there are goods belonging to you), intended generally every house in which there is no inhabitant and in which we have goods, that we enter without permission. For the permission serves only to set at ease the one from whom permission is sought before entering, or so that he grants permission to the one entering if he is the owner of it, or dwells in it. But if it has no owner whose permission is needed to enter, and there is no inhabitant in it whom the one entering must set at ease and whom he must greet — so that he does not suddenly come upon something which that person would prefer not to be shown — then asking permission therein has no meaning. And if that is so, then there is no ground to single out one part of it over another part. So every house that has no owner and no inhabitant, whether it be a house built along one of the roads for the passers-by and travelers so that they may find shelter in it, or a ruined house whose inhabitants have passed away and in which there is no inhabitant — wherever that may be — for whoever wishes to enter it, it is permitted to enter without asking permission, for goods that he stores in it, or to make use of it for relieving his need such as urinating or defecating or something else. As for the houses of the merchants, however, it is not permitted to anyone to enter them except with the permission of their owners and inhabitants.

   And if anyone supposes that the merchant, when he opens his shop and sits down for the people, has thereby granted permission to whoever wishes to come in to him to enter, then the matter in this is otherwise than he supposes. That is because it is not permitted to anyone to enter the property of another without a necessity that compels him to it, or without a reason that permits him entry, except with the permission of its owner, and especially when there are goods in it. So if it is known of the merchant that his opening of his shop is a permission from him to whoever wishes to enter, then that returns again to what we have said: namely, that whoever entered it entered it only with his permission. And if that is so, then this does not in any way fall under the meaning of His word: لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَكُمْ (There rests upon you no objection in entering uninhabited houses in which there are goods belonging to you). That is because the houses from which Allah has removed the objection of entering without permission are those which are not inhabited, whereas the shop of the merchant cannot in any way be entered except with his permission, and is moreover inhabited. Thus it becomes clear that this is far removed from what Allah intended by this verse.

   A group of the exegetes said: This verse is excepted from His word: لا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَى أَهْلِهَا (Do not enter houses other than your own houses until you have asked leave and greeted their inhabitants).

   * Mention of who said that:

   Al-Qāsim related to us, saying: Al-Ḥusayn related to us, saying: Ḥajjāj related to me, on the authority of Ibn Jurayj, saying: Ibn ʿAbbās said: لا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ (Do not enter houses other than your own houses) — then it was abrogated and excepted, and He said: لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَكُمْ (There rests upon you no objection in entering uninhabited houses in which there are goods belonging to you).

   Ibn Ḥumayd related to us, saying: Yaḥyā ibn Wāḍiḥ related to us, on the authority of al-Ḥusayn, on the authority of Yazīd, on the authority of ʿIkrima: حَتَّى تَسْتَأْنِسُوا (until you have asked leave) ... the verse; from it was abrogated and excepted, and He said: لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَكُمْ (There rests upon you no objection in entering uninhabited houses in which there are goods belonging to you).

   But in His word: لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَكُمْ (There rests upon you no objection in entering uninhabited houses in which there are goods belonging to you) there is no indication that it is an exception to His word: لا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا (Do not enter houses other than your own houses until you have asked leave). For His word لا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَى أَهْلِهَا (Do not enter houses other than your own houses until you have asked leave and greeted their inhabitants) is a ruling of Allah concerning the houses that have inhabitants and owners. And His word: لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَكُمْ (There rests upon you no objection in entering uninhabited houses in which there are goods belonging to you) is a ruling of His concerning the houses that have no inhabitants and no known owners. Each of the two rulings is thus a ruling with a meaning other than that of the other. And a thing is only excepted from another thing when it is of its kind or its nature in act or in essence; but when that is not so, then excepting it from it has no meaning. And His word: وَاللَّهُ يَعْلَمُ مَا تُبْدُونَ (And Allah knows what you make manifest), the Exalted, whose mention is exalted, says: And Allah knows what you, O people, make manifest with your tongues of asking permission when you ask permission of the inhabitants of the inhabited houses; وَمَا تَكْتُمُونَ (and what you conceal), He says: and what you keep hidden in your breasts when performing that act — what you intend thereby: obedience to Allah and adherence to His command, or something else.

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   يقول تعالى ذكره: ليس عليكم أيها الناس إثم وحرج أن تدخلوا بيوتا لا ساكن بها بغير استئذان. ثم اختلفوا في ذلك أيّ البيوت عنى، فقال بعضهم: عنى بها الخانات والبيوت المبنية بالطرق التي ليس بها سكان معروفون، وإنما بنيت لمارّة الطريق والسابلة، ليأووا إليها، ويؤوا إليها أمتعتهم. *ذكر من قال ذلك: حدثني يعقوب، قال: ثنا هشيم، قال: أخبرنا حجاج، عن سالم المكي، عن محمد ابن الحنفية، في قوله: ( لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ ) قال: هي الخانات التي تكون في الطرق. حدثني عباس بن محمد، قال: ثنا مسلم، قال: ثنا عمر بن فروخ، قال: سمعت قَتادة يقول: ( بُيُوتًا غَيْرَ مَسْكُونَةٍ ) قال: هي الخانات تكون لأهل الأسفار. حدثنا أبو كريب، قال: ثنا ابن أبي زائدة، عن ورقاء، عن ابن أبي نجيح، عن مجاهد: ( لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَكُمْ ) قال: كانوا يضعون في بيوت في طرق المدينة متاعا وأقتابا، فرُخِّص لهم أن يدخلوها. حدثنا الحسن، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن ابن أبي نجيح، عن مجاهد، في قوله: ( بُيُوتًا غَيْرَ مَسْكُونَةٍ ) قال: هي البيوت التي ينـزلها السفر، لا يسكنها أحد. حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله: ( بُيُوتًا غَيْرَ مَسْكُونَةٍ ) قال: كانوا يصنعون، أو يضعون بطريق المدينة أقتابا وأمتعة في بيوت ليس فيها أحد، فأحلّ لهم أن يدخلوها بغير إذن. حدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، عن ابن أبي نجيح، عن مجاهد، مثله. إلا أنه قال: كانوا يضعون بطريق المدينة، بغير شكّ. حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله، غير أنه قال: كانوا يضعون بطريق المدينة أقتابا وأمتعة. حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول، في قوله: ( أَنْ تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ ) هي البيوت التي ليس لها أهل، وهي البيوت التي تكون بالطرق والخربة ( فِيهَا مَتَاعٌ ) منفعة للمسافر في الشتاء والصيف، يأوي إليها. وقال آخرون: هي بيوت مكة. *ذكر من قال ذلك: حدثنا ابن حميد، قال: ثنا حكام بن سلم، عن سعيد بن سائق، عن الحجاج بن أرطأة، عن سالم بن محمد ابن الحنفية في: ( بُيُوتًا غَيْرَ مَسْكُونَةٍ ) قال: هي بيوت مكة. وقال آخرون: هي البيوت الخربة والمتاع الذي قال الله فيها لكم قضاء الحاجة، من الخلاء والبول فيها. *ذكر من قال ذلك: حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، قال: سمعت عطاء يقول ( لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَكُمْ ) قال: الخلاء والبول. حدثني محمد بن عمارة، قال: ثنا عمرو بن حماد، قال: ثنا حسن بن عيسى بن زيد، عن أبيه، في هذه الآية ( لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَكُمْ ) قال: التخلي في الخراب. وقال آخرون: بل عنى بذلك بيوت التجار التي فيها أمتعة الناس. *ذكر من قال ذلك: حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله: ( لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَكُمْ ) قال: بيوت التجار، ليس عليكم جناح أن تدخلوها بغير إذن، الحوانيت التي بالقيساريات والأسواق، وقرأ ( فِيهَا مَتَاعٌ لَكُمْ ) متاع للناس، ولبني آدم. وأولى الأقوال في ذلك بالصواب أن يقال: إن الله عمّ بقوله: ( لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَكُمْ ) كلّ بيت لا ساكن به لنا فيه متاع ندخله بغير إذن; لأن الإذن إنما يكون ليؤنس المأذون عليه قبل الدخول، أو ليأذن للداخل إن كان له مالكا، أو كان فيه ساكنا. فأما إن كان لا مالك له فيحتاج إلى إذنه لدخوله ولا ساكن فيه فيحتاج الداخل إلى إيناسه والتسليم عليه، لئلا يهجم على ما لا يحبّ رؤيته منه، فلا معنى للاستئذان فيه. فإذا كان ذلك، فلا وجه لتخصيص بعض ذلك دون بعض، فكلّ بيت لا مالك له، ولا ساكن، من بيت مبنيّ ببعض الطرق للمارّة والسابلة؛ ليأووا إليه، أو بيت خراب، قد باد أهله ولا ساكن فيه، حيث كان ذلك، فإن لمن أراد دخوله أن يدخل بغير استئذان، لمتاع له يؤويه إليه، أو للاستمتاع به لقضاء حقه من بول أو غائط أو غير ذلك وأما بيوت التجار، فإنه ليس لأحد دخولها إلا بإذن أربابها وسكانها. فإن ظنّ ظانّ أن التاجر إذا فتح دكانه وقعد للناس، فقد أذن لمن أراد الدخول عليه في دخوله، فإن الأمر في ذلك بخلاف ما ظنّ، وذلك أنه ليس لأحد دخول ملك غيره بغير ضرورة ألجأته إليه، أو بغير سبب أباح له دخوله إلا بإذن ربه، لا سيما إذا كان فيه متاع، فإن كان التاجر قد عرف منه أن فتحه حانوته إذن منه لمن أراد دخوله في الدخول، فذلك بعد راجع إلى ما قلنا من أنه لم يدخله من دخله إلا بإذنه. وإذا كان ذلك كذلك، لم يكن من معنى قوله: ( لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَكُمْ ) في شيء، وذلك أن التي وضع الله عنا الجناح في دخولها بغير إذن من البيوت، هي ما لم يكن مسكونا، إذ حانوت التاجر لا سبيل إلى دخوله إلا بإذنه، وهو مع ذلك مسكون، فتبين أنه مما عنى الله من هذه الآية بمعزل. وقال جماعة من أهل التأويل: هذه الآية مستثناة من قوله: لا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَى أَهْلِهَا . *ذكر من قال ذلك: حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، قال: قال ابن عباس: لا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ ثم نسخ واستثنى فقال: ( لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَكُمْ ). حدثنا ابن حميد، قال: ثنا يحيى بن واضح، عن الحسين، عن يزيد، عن عكرمة حَتَّى تَسْتَأْنِسُوا ... الآية، فنسخ من ذلك، واستثني فقال: ( لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَكُمْ ). وليس في قوله: ( لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَكُمْ ) دلالة على أنه استثناء من قوله: لا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا ; لأن قوله: لا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَى أَهْلِهَا حكم من الله في البيوت التي لها سكان وأرباب. وقوله: ( لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَكُمْ ) حكم منه في البيوت التي لا سكان لها، ولا أرباب معروفون، فكل واحد من الحكمين حكم في معنى غير معنى الآخر، وإنما يستثنى الشيء من الشيء إذا كان من جنسه أو نوعه في الفعل أو النفس، فأما إذا لم يكن كذلك، فلا معنى لاستثنائه منه. وقوله: ( وَاللَّهُ يَعْلَمُ مَا تُبْدُونَ ) يقول تعالى ذكره: والله يعلم ما تظهرون أيها الناس بألسنتكم من الاستئذان إذا استأذنتم على أهل البيوت المسكونة ( وَمَا تَكْتُمُونَ ) يقول: وما تضمرونه في صدوركم عند فعلكم ذلك ما الذي تقصدون به إطاعة الله، والانتهاء إلى أمره، أم غير ذلك .