Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The Exalted, whose praise is exalted, says: And those women among you who have despaired of menstruation, such that they no longer hope to menstruate, if you are in doubt.

   The exegetes differed concerning the meaning of His words: (if you are in doubt). Some of them said: its meaning is: if you are in doubt about the blood that appears in her on account of her old age — whether it is menstrual blood or the blood of irregular non-menstrual bleeding (istiḥāḍa) — then their waiting period is three months.

   * Mention of those who said that:

   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 — all on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, concerning His words: (if you are in doubt) if you do not know (regarding) her who has ceased menstruating and her who has not yet menstruated, then their waiting period is three months.

   Ibn ʿAbd al-Aʿlā related to us, saying: Ibn Thawr related to us, on the authority of Maʿmar, on the authority of al-Zuhrī: (if you are in doubt) he said: as for her old age, or that (the cessation) is due to old age — then she, when she is in doubt, waits three months. But when a woman's menstruation ceases while she is young, then one waits with her until it has been ascertained whether she is pregnant or not pregnant. If her pregnancy becomes evident, then her term is that she gives birth to what she is carrying; and if her pregnancy does not become evident, then (one waits) until it becomes evident in her, and the utmost of that is one year.

   Yūnus related to us, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning His words: (And those among you who no longer expect menstruation, if you are in doubt, their waiting period is three months) he said: if you doubt that she does not menstruate while her menstruation has ceased, or the men doubt, or she herself says: menstruation has left me, then their waiting period is three months if there is doubt. Were there a pregnancy, one would await the pregnancy until nine months had passed; but when he and she fear and are in doubt that the menstruation may perhaps have been cut off — and it is not fitting for a Muslim woman to be held back (needlessly) — then she waits three months. And Allah, exalted is His praise, has likewise fixed three months for her who has not yet menstruated, the young one.

   Ibn ʿAbd al-Raḥīm al-Barqī related to us, saying: ʿAmr ibn Abī Salama related to us, saying: Abū Maʿbad informed us, saying: Sulaymān was questioned about the woman who is in doubt (al-murtāba), he said: she is the doubting one who has ceased bearing children; she is divorced, then menstruates one menstruation, and when the time of her second menstruation arrives, she does not menstruate. He said: she waits, when she is in doubt, three coming months. He said: and if she has had two menstruations, and then the time of the third arrives and she does not menstruate, then she waits, when she is in doubt, three coming months, and she does not count what has already passed.

   And others said: rather, its meaning is: if you are in doubt about their ruling (ḥukm), such that you do not know what the ruling concerning their waiting period is, then their waiting period is three months.

   * Mention of those who said that:

   Abū Kurayb and Abū al-Sāʾib related to us, both of them saying: Ibn Idrīs related to us, saying: Muṭarrif informed us, on the authority of ʿAmr ibn Sālim, he said: "Ubayy ibn Kaʿb said: O Messenger of Allah, a number of the waiting periods of women are not mentioned in the Book — the young girls, the aged women, and the pregnant. Then Allah revealed (And those among you who no longer expect menstruation, if you are in doubt, their waiting period is three months, and those who have not yet menstruated; and as for the pregnant, their term is that they give birth to what they carry)."

   And others said: its meaning is: if you are in doubt about the blood that appears in her, such that you do not know whether it is menstrual blood, or the blood of one afflicted with non-menstrual bleeding on account of old age or an ailment.

   * Mention of those who said that:

   Ibn Bashshār related to us, saying: ʿAbd al-Aʿlā related to us, saying: Saʿīd related to us, on the authority of Qatāda, on the authority of ʿIkrima, he said: among the doubt is: the woman afflicted with non-menstrual bleeding, and she whose menstruation does not proceed regularly; she menstruates several times in one month, and once in (several) months; her waiting period is three months. And that is the statement of Qatāda. And the most correct of the statements concerning this is the statement of him who said: by it is meant: if you are in doubt, such that you do not know what the ruling concerning her is. That is because, if its meaning were as he said who said: if you are in doubt about their blood, such that you do not know whether it is menstrual blood or the blood of non-menstrual bleeding, then it would have been said: "if you (women) are in doubt," for when the blood is unclear to them, it is they who are in doubt about their own blood, not others. And in His words: (if you are in doubt) and His addressing thereby the men and not the women lies the clear proof of the correctness of what we have said, namely that the meaning is: if you, O men, are in doubt about the ruling concerning her. And another (proof) is that He, exalted is His praise, said: (And those among you who no longer expect menstruation, if you are in doubt). And the woman who no longer expects menstruation is she who, on account of old age, no longer hopes for menstruation, and it is impossible to say: "and those who no longer expect," and then to say: "you are in doubt about their despair (yaʾs)," for despair is the cutting off of hope, and she about whose despair there is doubt is one for whom hope exists; and it is not permissible that the cutting off of hope and its existence should coincide at one and the same moment. So when the correct view in the statement concerning this is that which we have said, then it is clear that the interpretation of the verse is: and those women among you who no longer expect menstruation, if you are in doubt about the ruling concerning her and about their waiting periods, such that you do not know how they are (to be treated) — then the ruling of their waiting period, when they are divorced while they belong to those with whom their husbands have had intercourse, is that their waiting period is three months. (And those who have not yet menstruated) he says: and likewise the waiting period of those who have not yet menstruated, of the young girls on account of their youth, if their husbands divorce them after intercourse.

   And in accordance with what we have said concerning this, the exegetes have spoken.

   * Mention of those who said that:

   Muḥammad related to us, saying: Asbāṭ related to us, on the authority of al-Suddī, concerning His words: (And those among you who no longer expect menstruation) he says: she whose menstruation has ceased, her waiting period is three months. (And those who have not yet menstruated) he said: the young girls.

   Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning His words: (And those among you who no longer expect menstruation) they are those who have ceased menstruation and so no longer menstruate; and those who have not yet menstruated are the virgins who have not yet menstruated — their waiting period is three months.

   It was related to me on the authority of al-Ḥusayn, he said: I heard Abū Muʿādh say: ʿUbayd related to us, saying: I heard al-Ḍaḥḥāk say concerning His words: (And those who no longer expect menstruation) ... the verse, he said: the aged women among the women, (and those who have not yet menstruated): those who have not yet reached menstruation, while intercourse has been had with them — their waiting period is three (months).

   And His words: (And as for the pregnant, their term is that they give birth to what they carry) — at the ending of their waiting period, namely that they give birth to what they carry. And that is a consensus of all the people of knowledge concerning the divorced pregnant woman. As for her whose husband has died, concerning that there is disagreement among the people of knowledge.

   And we have already mentioned their disagreement earlier in this book of ours, and we shall mention in this place a portion of what we did not mention there.

   Mention of those who said: the ruling of His words (And as for the pregnant, their term is that they give birth to what they carry) is general, applying to the divorced women and to those whose husband has died.

   Zakariyyā ibn Yaḥyā ibn Abān al-Miṣrī related to us, saying: Saʿīd ibn Abī Maryam related to us, saying: Muḥammad ibn Jaʿfar related to us, saying: Ibn Shubruma al-Kūfī related to me, on the authority of Ibrāhīm, on the authority of ʿAlqama, on the authority of Qays, that Ibn Masʿūd said: With whoever wishes, I will engage in a mutual imprecation oath (on the following): (And as for the pregnant, their term is that they give birth to what they carry) was revealed only after the verse concerning her whose husband has died; and when she whose husband has died gives birth (to what she carries), then she is free (to remarry). He means by the verse concerning her whose husband has died: And those of you who die and leave behind wives — these wait with themselves four months and ten (days).

   Abū Kurayb related to us, saying: Mālik — that is, Ibn Ismāʿīl — related to us, on the authority of Ibn ʿUyayna, on the authority of Ayyūb, on the authority of Ibn Sīrīn, on the authority of Abū ʿAṭiyya, he said: I heard Ibn Masʿūd say: with whoever wishes, I will share (an oath) upon (the following): the shorter Surah concerning women (sūrat al-nisāʾ al-quṣrā, i.e. Sūrat aṭ-Ṭalāq) was revealed after her, that is, after (the verse of) four months and ten (days).

   Yaʿqūb ibn Ibrāhīm related to me, saying: Ibn ʿUlayya related to us, saying: Ayyūb informed us, on the authority of Muḥammad, he said: I met Abū ʿAṭiyya Mālik ibn ʿĀmir and asked him about that, that is, about her whose husband has died when she gives birth (to what she carries) before the four months and ten (days). He began to relate to me the report of Subayʿa. I said: no, did you hear anything from ʿAbd Allāh (ibn Masʿūd) about that? He said: yes. I brought that up one day or one night in the presence of ʿAbd Allāh, and he said: What do you think, if the four months and ten (days) pass and she has not given birth — is she then already free? They said: no. He said: Do you then impose upon her the strict ruling, and do not grant her the alleviation? By Allah, indeed, the shorter Surah concerning women was revealed after the longer.

   Yaʿqūb related to me, saying: Ibn ʿUlayya related to us, on the authority of Ibn ʿAwn, he said: al-Shaʿbī said: with whoever wishes, I will take an oath (on the following): indeed, the shorter Surah concerning women was revealed after the four months and ten (days) that are in Sūrat al-Baqarah.

   Aḥmad ibn Manīʿ related to me, saying: Muḥammad ibn ʿUbayd related to us, saying: Ismāʿīl ibn Abī Khālid related to us, on the authority of al-Shaʿbī, he said: ʿAbd Allāh ibn Masʿūd mentioned the longer of the two terms, and said: with whoever wishes, I will share an oath by Allah (on the following): that this verse which was revealed in the shorter Surah concerning women was revealed after the four months; then he said: the term of the pregnant woman is that she gives birth to what is in her belly.

   Ibn Ḥumayd related to us, saying: Jarīr related to us, on the authority of Mughīra, he said: I said to al-Shaʿbī: I do not believe that ʿAlī — may Allah be pleased with him — used to say: the longer of the two terms is that she whose husband has died does not marry until the longer of the two terms has passed. Al-Shaʿbī said: Yes indeed, and he spoke the truth — more firmly than I have ever held anything to be true. And ʿAlī — may Allah be pleased with him — said: indeed, His words (And as for the pregnant, their term is that they give birth to what they carry) (apply to) the divorced women; then he said: indeed, ʿAlī — may Allah be pleased with him — and ʿAbd Allāh used to say concerning divorce that her term arrives when she gives birth to what she carries.

   Abū Kurayb related to us, saying: Mūsā ibn Dāwūd related to us, on the authority of Ibn Lahīʿa, on the authority of ʿAmr ibn Shuʿayb, on the authority of Saʿīd ibn al-Musayyab, on the authority of Ubayy ibn Kaʿb, he said: when this verse was revealed: (And as for the pregnant, their term is that they give birth to what they carry), I said: O Messenger of Allah, (does this apply to) her whose husband has died and the divorced woman? He said: "Yes."

   Abū Kurayb related to us, saying: Mālik ibn Ismāʿīl related to us, on the authority of Ibn ʿUyayna, on the authority of ʿAbd al-Karīm ibn Abī al-Mukhāriq, who relates on the authority of Ubayy ibn Kaʿb, he said: "I asked the Messenger of Allah ﷺ about (And as for the pregnant, their term is that they give birth to what they carry). He said: the term of every pregnant woman is that she gives birth to what is in her belly."

   Muḥammad related to me, saying: Aḥmad related to us, saying: Asbāṭ related to us, on the authority of al-Suddī, concerning His words: (And as for the pregnant, their term is that they give birth to what they carry) he said: for the pregnant woman who is divorced by her husband while she is pregnant, her waiting period is that she gives birth to what she carries.

   Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda: (And as for the pregnant, their term is that they give birth to what they carry) — when she gives birth to what is in her womb, then her waiting period is ended; menstruation plays no role at all in her case when she is pregnant.

   And others said: that is specific (and applies) to the divorced women; as for her whose husband has died, her waiting period is the longer of the two terms. And that is a statement related from ʿAlī and Ibn ʿAbbās — may Allah be pleased with them both.

   And we have already mentioned the report concerning that from them both earlier.

   And the correct view in the statement concerning this is that it is general (applying) to the divorced women and to those whose husband has died, for Allah, mighty and exalted, made it general with those words and said: (And as for the pregnant, their term is that they give birth to what they carry), and He did not in that restrict the statement to a divorced woman to the exclusion of her whose husband has died, but rather He made the statement general concerning all pregnant women. If anyone supposes that His words (And as for the pregnant, their term is that they give birth to what they carry) are within the context of the statement about the rulings of the divorced women to the exclusion of her whose husband has died, and that it is therefore rather a statement about the ruling of the divorced woman — (then we say that it is) a statement about her (the divorced women) and about her whose husband has died; and the matter is otherwise than he supposed. That is because, although it is within the context of the statement about the rulings of the divorced women, it stands apart from the statement about the rulings of the divorced women, and is rather a self-standing statement about the rulings of the waiting periods of all pregnant women, the divorced among them and the non-divorced, and there is no indication — neither from transmitted report nor from reason — that by it some pregnant women are intended to the exclusion of others; it therefore remains general, on account of what we have set forth.

   And His words: (And whoever fears Allah, He will make for him ease out of his affair) — He, exalted is His praise, says: and whoever fears Allah and so dreads Him, and refrains from acts of disobedience to Him, and fulfills His obligations, and does not act contrary to His permission concerning the divorce of his wife, for him Allah will make ease out of that divorce, namely that He makes it easy for him — if he desires the ease, his soul pursuing it — to take her back so long as she is in her waiting period; and if her waiting period ends and his soul afterward draws him toward her, then he is able to ask for her hand in marriage.

   Show original Arabic

   يقول تعالى ذكره: والنساء اللاتي قد ارتفع طمعهنّ عن المحيض، فلا يرجون أن يحضن من نسائكم إن ارتبتم. واختلف أهل التأويل في معنى قوله: ( إِنِ ارْتَبْتُمْ ) فقال بعضهم: معنى ذلك: إن ارتبتم بالدم الذي يظهر منها لكبرها، أمن الحيض هو، أم من الاستحاضة، فعِدَّتهنّ ثلاثة أشهر. * ذكر من قال ذكر: حدثني محمد بن عمرو، قال: ثنا أَبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعًا، عن ابن أَبي نجيح، عن مجاهد، قوله: ( إِنِ ارْتَبْتُمْ ) إن لم تعلموا التي قعدت عن الحيضة، والتي لم تحض، فعدتهنّ ثلاثة أشهر. حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن الزهريّ( إِنِ ارْتَبْتُمْ ) قال: في كبرها أن يكون ذلك من الكبر، فإنها تعتدّ حين ترتاب ثلاثة أشهر؛ فأما إذا ارتفعت حيضة المرأة وهي شابة، فإنه يتأنى بها حتى ينظر حامل هي أم غير حامل؟ فإن استبان حملها، فأجلها أن تضع حملها، فإن لم يستبن حملها، فحتى يستبين بها، وأقصى ذلك سنة. حدثنا يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله: ( وَاللائِي يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسَائِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلاثَةُ أَشْهُرٍ ) قال: إن ارتبت أنها لا تحيض وقد ارتفعت حيضتها، أو ارتاب الرجال، أو قالت هي: تركتني الحيضة، فعدتهنّ ثلاثة أشهر إن ارتاب، فلو كان الحمل انتَظَرَ الحملَ حتى تنقضي تسعة أشهر، فخاف وارتاب هو، وهي أن تكون الحيضة قد انقطعت، فلا ينبغي لمسلمة أن تحبس، فاعتدت ثلاثة أشهر، وجعل الله جلّ ثناؤه أيضًا للتي لم تحض الصغيرة ثلاثة أشهر. حدثنا ابن عبد الرحيم البَرْقي، قال: ثنا عمرو بن أبي سلمة، قال: أخبرنا أَبو معبد، قال: سُئل سليمان عن المرتابة، قال: هي المرتابة التي قد قعدت من الولد تطلق، فتحيض حيضة، فيأتي إبَّان حيضتها الثانية فلا تحيض؛ قال: تعتدّ حين ترتاب ثلاثة أشهر مستقبلة؛ قال: فإن حاضت حيضتين ثم جاء إبان الثالثة فلم تحض اعتدّت حين ترتاب ثلاثة أشهر مستقبلة، ولم يعتدّ بما مضى. وقال آخرون: بل معنى ذلك: إن ارتبتم بحكمهنّ فلم تدروا ما الحكم في عدتهنّ، فإن عدتهنّ ثلاثة أشهر. * ذكر من قال ذلك: حدثنا أَبو كُرَيب وأبو السائب، قالا ثنا ابن إدريس، قال: أخبرنا مطرف، عن عمرو بن سالم، قال: " قال أبيّ بن كعب: يا رسول الله إن عددًا من عدد النساء لم تذكر في الكتاب الصغار والكبار، وأولات الأحمال، فأنـزل الله ( وَاللائِي يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسَائِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلاثَةُ أَشْهُرٍ وَاللائِي لَمْ يَحِضْنَ وَأُولاتُ الأحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ ) . وقال آخرون: معنى ذلك: إن ارتبتم مما يظهر منهنّ من الدم، فلم تدروا أدم حيض، أم دم مستحاضة من كبر كان ذلك أو علة؟ * ذكر من قال ذلك: حدثنا ابن بشار، قال: ثنا عبد الأعلى، قال: ثنا سعيد، عن قتادة، عن عكرمة، قال: إن من الريبة: المرأة المستحاضة، والتي لا يستقيم لها الحيض، تحيض في الشهر مرارًا، وفي الأشهر مرّة، فعدتها ثلاثة أشهر ، وهو قول قتادة. وأولى الأقوال في ذلك بالصحة قول من قال: عُنِي بذلك: إن ارتبتم فلم تدروا ما الحكم فيهنّ، وذلك أن معنى ذلك لو كان كما قاله من قال: إن ارتبتم بدمائهنّ فلم تدروا أدم حيض، أو استحاضة؟ لقيل: إن ارتبتنّ لأنهنّ إذا أشكل الدم عليهنّ فهنّ المرتابات بدماء أنفسهنّ لا غيرهنّ، وفي قوله: ( إِنِ ارْتَبْتُمْ ) وخطابه الرجال بذلك دون النساء الدليل الواضح على صحة ما قلنا من أن معناه: إن ارتبتم أيها الرجال بالحكم فيهنّ؛ وأخرى وهو أنه جلّ ثناؤه قال: ( وَاللائِي يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسَائِكُمْ إِنِ ارْتَبْتُمْ ) واليائسة من المحيض هي التي لا ترجو محيضًا للكبر، ومحال أن يقال: واللائي يئسن، ثم يقال: ارتبتم بيأسهنّ، لأن اليأس: هو انقطاع الرجاء والمرتاب بيأسها مرجوّ لها، وغير جائز ارتفاع الرجاء ووجوده في وقت واحد، فإذا كان الصواب من القول في ذلك ما قلنا، فبين أن تأويل الآية: واللائي يئسن من المحيض من نسائكم إن ارتبتم بالحكم فيهنّ، وفي عِددهنّ، فلم تدروا ما هنّ، فإن حكم عددهنّ إذا طلقن، وهنّ ممن دخل بهنّ أزواجهنّ، فعدتهن ثلاثة أشهر ( وَاللائِي لَمْ يَحِضْنَ ) يقول: وكذلك عدد اللائي لم يحضن من الجواري لصغر إذا طلقهنّ أزواجهنّ بعد الدخول. وبنحو الذي قلنا في ذلك قال أهل التأويل. * ذكر من قال ذلك: حدثنا محمد، قال: ثنا أسباط، عن السديّ في قوله: ( وَاللائِي يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسَائِكُمْ ) يقول: التي قد ارتفع حيضها، فعدتها ثلاثة أشهر ( وَاللائِي لَمْ يَحِضْنَ ) قال: الجواري. حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( وَاللائِي يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسَائِكُمْ ) وهنّ اللواتي قعدن من المحيض فلا يحضن، واللائي لم يحضن هنّ الأبكار التي لم يحضن، فعدتهنّ ثلاثة أشهر. حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: ( وَاللائِي يَئِسْنَ مِنَ الْمَحِيضِ ) ... الآية، قال: القواعد من النساء ( وَاللائِي لَمْ يَحِضْنَ ) : لم يبلغن المحيض، وقد مُسِسْن، عدتهنّ ثلاثة. وقوله: ( وَأُولاتُ الأحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ ) في انقضاء عدتهنّ أن يضعن حملهنَّ، وذلك إجماع من جميع أهل العلم في المطلقة الحامل، فأما في المتوفى عنها ففيها اختلاف بين أهل العلم. وقد ذكرنا اختلافهم فيما مضى من كتابنا هذا، وسنذكر في هذا الموضع بعض ما لم نذكره هنالك. ذكر من قال: حكم قوله: ( وَأُولاتُ الأحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ ) عام في المطلَّقات والمتوفى عنهنّ. حدثنا زكريا بن يحيى بن أبان المصريّ، قال: ثنا سعيد بن أبي مريم، قال: ثنا محمد بن جعفر، قال: ثني ابن شبرمة الكوفي، عن إبراهيم، عن علقمة، عن قيس أن ابن مسعود قال: من شاء لاعنته، ما نـزلت: ( وَأُولاتُ الأحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ ) إلا بعد آية المتوفى عنها زوجها، وإذا وضعت المتوفي عنها فقد حلت؛ يريد بآية المتوفي عنها وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا . حدثنا أَبو كريب، قال: ثنا مالك، يعني ابن إسماعيل، عن ابن عيينة، عن أيوب، عن ابن سيرين عن أَبي عطية قال: سمعت ابن مسعود يقول: من شاء قاسمته نـزلت سورة النساء القُصْرَي بعدها، يعني بعد أربعة أشهر وعشرًا. حدثني يعقوب بن إبراهيم، قال: ثنا ابن عُلَية، قال: أخبرنا أيوب، عن محمد، قال: لقيت أبا عطية مالك بن عامر، فسألته عن ذلك، يعني عن المتوفى عنها زوجها إذا وضعت قبل الأربعة أشهر والعشر، فأخذ يحدثني بحديث سُبيعة، قلت: لا هل سمعت من عبد الله في ذلك شيئًا؟ قال: نعم، ذكرت ذات يوم أو ذات ليلة عند عبد الله، فقال: أرأيت إن مضت الأربعة أشهر والعشر ولم تضع أقد أحلَّت؟ قالوا: لا قال: أفتجعلون عليها التغليظ، ولا تجعلون لها الرخصة، فو الله لأنـزلت النساء القُصْرَى بعد الطُّولَى. حدثني يعقوب، قال: ثنا ابن علية، عن ابن عون، قال: قال الشعبيُّ: من شاء حالفته لأنـزلت النساء القُصْرَى بعد الأربعة الأشهر والعشر التي في سورة البقرة. حدثني أحمد بن منيع، قال: ثنا محمد بن عبيد، قال: ثنا إسماعيل بن أبي خالد، عن الشعبي، قال: ذكر عبد الله بن مسعود آخر الأجلين، فقال: من شاء قاسمته بالله أن هذه الآية التي أنـزلت في النساء القُصْرَى نـزلت بعد الأربعة الأشهر، ثم قال: أجل الحامل أن تضع ما في بطنها. حدثنا ابن حميد، قال: ثنا جرير، عن مُغيرة، قال: قلت للشعبي: ما أصدّق أن عليًا رضي الله عنه كان يقول: آخر الأجلين أن لا تتزوّج المتوفى عنها زوحها حتى يمضي آخر الأجلين؛ قال الشعبيّ: بلى وصدق أشدّ ما صدّقت بشيء قط؛ وقال عليّ رضي الله عنه إنما قوله: ( وَأُولاتُ الأحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ ) المطلقات، ثم قال: إن عليًا رضي الله عنه وعبد الله كانا يقولان في الطلاق بحلول أجلها إذا وضعت حملها. حدثنا أَبو كريب، قال: ثنا موسى بن داود، عن ابن لهيعة، عن عمرو بن شعيب، عن سعيد بن المسيب، عن أُبيّ بن كعب، قال: لما نـزلت هذه الآية: ( وَأُولاتُ الأحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ ) قال: قلت: يا رسول الله، المتوفى عنها زوجها والمطلقة، قال: " نَعَمْ". حدثنا أَبو كُرَيب، قال: ثنا مالك بن إسماعيل، عن ابن عيينة، عن عبد الكريم بن أبي المخارق، يحدث عن أُبيّ بن كعب، قال: " سألت رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم عن ( وَأُولاتُ الأحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ ) قال: أجَلُ كُلّ حامِل أن تضَعَ مَا فِي بَطْنِهَا ". حدثني محمد، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ، قوله: ( وَأُولاتُ الأحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ ) قال: للمرأة الحُبلى التي يطلقها زوجها وهي حامل، فعدتها أن تضع حملها. حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَأُولاتُ الأحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ ) فإذا وضعت ما في رحمها فقد انقضت عدتها، ليس المحيض من أمرها في شيء إذا كانت حاملا. وقال آخرون: ذلك خاصّ في المطلقات، وأما المتوفى عنها فإن عدتها آخر الأجلين، وذلك قول مرويّ عن عليّ وابن عباس رضي الله عنهما. وقد ذكرنا الرواية بذلك عنهما فيما مضى قبل. والصواب من القول فى ذلك أنه عامّ في المطلقات والمتوفى عنهنّ، لأن الله جلّ وعزّ، عمّ بقوله بذلك فقال: ( وَأُولاتُ الأحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ ) ولم يخصص بذلك الخبر عن مطلقة دون متوفى عنها، بل عمّ الخبر به عن جميع أولات الأحمال، إن ظنّ ظانّ أن قوله: ( وَأُولاتُ الأحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ ) في سياق الخبر عن أحكام المطلقات دون المتوفى عنهنّ، فهو بالخبر عن حكم المطلقة أولى بالخبر عنهنّ، وعن المتوفى عنهنّ، فإن الأمر بخلاف ما ظنّ، وذلك أن ذلك وإن كان في سياق الخبر عن أحكام المطلقات، فإنه منقطع عن الخبر عن أحكام المطلقات، بل هو خبر مبتدأ عن أحكام عدد جميع أولات الأحمال المطلقات منهنّ وغير المطلقات، ولا دلالة على أنه مراد به بعض الحوامل دون بعض من خبر ولا عقل، فهو على عمومه لما بيَّنا. وقوله: ( وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مِنْ أَمْرِهِ يُسْرًا ) يقول جلّ ثناؤه: ومن يخف الله فرهبه، فاجتنب معاصيه، وأدّى فرائضه، ولم يخالف إذنه في طلاق امرأته، فإنه يجعل الله له من طلاقه ذلك يسرًا، وهو أن يسهل عليه إن أراد الرخصة لاتباع نفسه إياها الرجعة ما دامت في عدتها وإن انقضت عدتها، ثم دعته نفسه إليها قدر على خطبتها.