صحيح البخاري
Bukhari
كتاب تفسير القرآنThe Book of Commentary
بَابُ: {وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا} إِلَى: {بِمَا تَعْمَلُونَ خَبِيرٌ} :Chapter. “And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days. Then when they have fulfilled their term, there is no sin on you if they (the wives) dispose of themselves in a just and honourable manner (i.e., they can marry). And Allah is Well-Acquainted with what you do.” (V.2:234)
Hadith 4531
اُردوEn
حَدَّثَنَا إِسْحَاقُ , حَدَّثَنَا رَوْحٌ , حَدَّثَنَا شِبْلٌ , عَنْ ابْنِ أَبِي نَجِيحٍ , عَنْ مُجَاهِدٍ : وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا سورة البقرة آية 234 , قَالَ : " كَانَتْ هَذِهِ الْعِدَّةُ تَعْتَدُّ عِنْدَ أَهْلِ زَوْجِهَا وَاجِبٌ ، فَأَنْزَلَ اللَّهُ وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا وَصِيَّةً لأَزْوَاجِهِمْ مَتَاعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ فَإِنْ خَرَجْنَ فَلا جُنَاحَ عَلَيْكُمْ فِي مَا فَعَلْنَ فِي أَنْفُسِهِنَّ مِنْ مَعْرُوفٍ سورة البقرة آية 240 ، قَالَ : جَعَلَ اللَّهُ لَهَا تَمَامَ السَّنَةِ سَبْعَةَ أَشْهُرٍ وَعِشْرِينَ لَيْلَةً ، وَصِيَّةً إِنْ شَاءَتْ سَكَنَتْ فِي وَصِيَّتِهَا وَإِنْ شَاءَتْ خَرَجَتْ وَهْوَ قَوْلُ اللَّهِ تَعَالَى : غَيْرَ إِخْرَاجٍ فَإِنْ خَرَجْنَ فَلا جُنَاحَ عَلَيْكُمْ سورة البقرة آية 240 ، فَالْعِدَّةُ كَمَا هِيَ وَاجِبٌ عَلَيْهَا " زَعَمَ ذَلِكَ , عَنْ مُجَاهِدٍ , وَقَالَ عَطَاءٌ , قَالَ ابْنُ عَبَّاسٍ : " نَسَخَتْ هَذِهِ الْآيَةُ عِدَّتَهَا عِنْدَ أَهْلِهَا ، فَتَعْتَدُّ حَيْثُ شَاءَتْ وَهْوَ قَوْلُ اللَّهِ تَعَالَى :غَيْرَ إِخْرَاجٍ سورة البقرة آية 240 , قَالَ عَطَاءٌ : " إِنْ شَاءَتِ اعْتَدَّتْ عِنْدَ أَهْلِهِ وَسَكَنَتْ فِي وَصِيَّتِهَا ، وَإِنْ شَاءَتْ خَرَجَتْ , لِقَوْلِ اللَّهِ تَعَالَى : فَلا جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ سورة البقرة آية 234 , قَالَ عَطَاءٌ : ثُمَّ جَاءَ الْمِيرَاثُ ، فَنَسَخَ السُّكْنَى ، فَتَعْتَدُّ حَيْثُ شَاءَتْ وَلَا سُكْنَى لَهَا " , وَعَنْ مُحَمَّدِ بْنِ يُوسُفَ ,حَدَّثَنَا وَرْقَاءُ , عَنْ ابْنِ أَبِي نَجِيحٍ , عَنْ مُجَاهِدٍ بِهَذَا , وَعَنْ ابْنِ أَبِي نَجِيحٍ , عَنْ عَطَاءٍ , عَنْ ابْنِ عَبَّاسٍ , قَالَ : " نَسَخَتْ هَذِهِ الْآيَةُ عِدَّتَهَا فِي أَهْلِهَا ، فَتَعْتَدُّ حَيْثُ شَاءَتْ لِقَوْلِ اللَّهِ : غَيْرَ إِخْرَاجٍ سورة البقرة آية 240 نَحْوَهُ " .
Narrated Mujahi: (regarding the Verse):-- "Those of you who die and leave wives behind. They - (their wives) -- shall wait (as regards their marriage ) for four months and ten days)." (2.234) The widow, according to this Verse, was to spend this period of waiting with her husband's family, so Allah revealed: "Those of you who die and leave wives (i.e. widows) should bequeath for their wives, a year's maintenance and residences without turning them out, but if they leave (their residence), there is no blame on you for what they do with themselves provided it is honorable.' (i.e. lawful marriage) (2.240). So Allah entitled the widow to be bequeathed extra maintenance for seven months and twenty nights, and that is the completion of one year. If she wished she could stay (in her husband's home) according to the will, and she could leave it if she wished, as Allah says: "..without turning them out, but if they leave (the residence), there is no blame on you." So the 'Idda (i.e. four months and ten days as it) is obligatory for her. 'Ata said: Ibn `Abbas said, "This Verse, i.e. the Statement of Allah: "..without turning them out.." cancelled the obligation of staying for the waiting period in her dead husband's house, and she can complete this period wherever she likes." 'Ata's aid: If she wished, she could complete her 'Idda by staying in her dead husband's residence according to the will or leave it according to Allah's Statement:-- "There is no blame on you for what they do with themselves." `Ata' added: Later the regulations of inheritance came and abrogated the order of the dwelling of the widow (in her dead husband's house), so she could complete the 'Idda wherever she likes. And it was no longer necessary to provide her with a residence. Ibn `Abbas said, "This Verse abrogated her (i.e. widow's) dwelling in her dead husband's house and she could complete the 'Idda (i.e. four months and ten days) wherever she liked, as Allah's Statement says:--"...without turning them out..."
Explanation & Benefits
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
At this point, clarification of two verses is required, which are as follows:
© "Those among you who die and leave behind wives, they (the wives) shall wait for four months and ten days." (Al-Baqarah: 2/234)
This verse is about the waiting period (iddah) and is earlier in the Qur’anic order.
© "And those among you who die and leave behind wives should make a bequest for their wives of maintenance for a year without being turned out of their homes. But if they leave (of their own accord), there is no blame upon you." (Al-Baqarah: 2/240)
This verse is about the year (hawl), and in the Qur’anic order, it comes later. According to the majority, the verse of hawl is abrogated (mansukh), and its abrogator (nasikh) is the verse of waiting period (tarrabbus), which precedes it in order.
Although the abrogated verse was revealed first and the abrogating verse was revealed later.
➋
In view of the present order, Mujahid and Ata’ have claimed that the verse of hawl, which comes later, is not abrogated, but rather clarifies the verse of waiting period (tarrabbus), because an abrogated verse is always before the abrogating verse in the order of revelation. In the order of revelation, this is indeed the case, but in the order of recitation, it is not necessary. From this, it is also known that the present order of verses, which is observed during recitation, is tawqifi (divinely ordained); there is no room for personal opinion or analogy in it.
On this basis, the majority of scholars agree that the verse of hawl is abrogated and the verse of waiting period (tarrabbus) is its abrogator.
Previously, a woman would observe the waiting period of widowhood for one year.
Then, when the verse of waiting period (tarrabbus) was revealed, the waiting period for widowhood was fixed at four months and ten days instead of a year. However, Imam Mujahid and Ata’ have narrated from Ibn Abbas (radi Allahu anhu) a contrary position: that the verse of hawl is not abrogated, but rather the command of bequest in the verse of hawl was given after the waiting period of four months and ten days was fixed.
Then, those widows were given the choice to benefit from this bequest if they wished.
If they did not wish to benefit, they could spend the days of waiting period wherever they wanted.
➌
It should be noted that at this point, the abrogating verse of waiting period (tarrabbus) is earlier in recitation than the abrogated verse of hawl, but later in revelation, whereas it should be that the abrogating verse is later in both recitation and revelation. However, there are other such examples in the Noble Qur’an, as in the verse:
﴿قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ﴾
In recitation, it comes after (سَيَقُولُ السُّفَهَاءُ مِنَ النَّاسِ﴾, but in revelation, it is earlier. And Allah knows best.
According to our inclination, the position of the majority of scholars is based on reality: that the verse of waiting period (tarrabbus) is the abrogator and the verse of hawl is abrogated, whereas Imam Mujahid and Ata’ were mistaken due to the verse of hawl being later in recitation, and they considered the verse of hawl as the abrogator and the verse of waiting period (tarrabbus) as abrogated.
➊
At this point, clarification of two verses is required, which are as follows:
© "Those among you who die and leave behind wives, they (the wives) shall wait for four months and ten days." (Al-Baqarah: 2/234)
This verse is about the waiting period (iddah) and is earlier in the Qur’anic order.
© "And those among you who die and leave behind wives should make a bequest for their wives of maintenance for a year without being turned out of their homes. But if they leave (of their own accord), there is no blame upon you." (Al-Baqarah: 2/240)
This verse is about the year (hawl), and in the Qur’anic order, it comes later. According to the majority, the verse of hawl is abrogated (mansukh), and its abrogator (nasikh) is the verse of waiting period (tarrabbus), which precedes it in order.
Although the abrogated verse was revealed first and the abrogating verse was revealed later.
➋
In view of the present order, Mujahid and Ata’ have claimed that the verse of hawl, which comes later, is not abrogated, but rather clarifies the verse of waiting period (tarrabbus), because an abrogated verse is always before the abrogating verse in the order of revelation. In the order of revelation, this is indeed the case, but in the order of recitation, it is not necessary. From this, it is also known that the present order of verses, which is observed during recitation, is tawqifi (divinely ordained); there is no room for personal opinion or analogy in it.
On this basis, the majority of scholars agree that the verse of hawl is abrogated and the verse of waiting period (tarrabbus) is its abrogator.
Previously, a woman would observe the waiting period of widowhood for one year.
Then, when the verse of waiting period (tarrabbus) was revealed, the waiting period for widowhood was fixed at four months and ten days instead of a year. However, Imam Mujahid and Ata’ have narrated from Ibn Abbas (radi Allahu anhu) a contrary position: that the verse of hawl is not abrogated, but rather the command of bequest in the verse of hawl was given after the waiting period of four months and ten days was fixed.
Then, those widows were given the choice to benefit from this bequest if they wished.
If they did not wish to benefit, they could spend the days of waiting period wherever they wanted.
➌
It should be noted that at this point, the abrogating verse of waiting period (tarrabbus) is earlier in recitation than the abrogated verse of hawl, but later in revelation, whereas it should be that the abrogating verse is later in both recitation and revelation. However, there are other such examples in the Noble Qur’an, as in the verse:
﴿قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ﴾
In recitation, it comes after (سَيَقُولُ السُّفَهَاءُ مِنَ النَّاسِ﴾, but in revelation, it is earlier. And Allah knows best.
According to our inclination, the position of the majority of scholars is based on reality: that the verse of waiting period (tarrabbus) is the abrogator and the verse of hawl is abrogated, whereas Imam Mujahid and Ata’ were mistaken due to the verse of hawl being later in recitation, and they considered the verse of hawl as the abrogator and the verse of waiting period (tarrabbus) as abrogated.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4531
