773 - مَا قَدْ حَدَّثَنَا مُحَمَّدُ بْنُ الْحَجَّاجِ الْحَضْرَمِيُّ وَسُلَيْمَانُ الْكَيْسَانِيُّ قَالَا : حَدَّثَنَا بِشْرُ بْنُ بَكْرٍ الْبَجَلِيُّ ، عَنِ الْأَوْزَاعِيِّ ، أَخْبَرَنِي أَبُو عَمَّارٍ ، حَدَّثَنِي { وَاثِلَةُ قَالَ : أَتَيْتُ عَلِيًّا فَلَمْ أَجِدْهُ فَقَالَتْ فَاطِمَةُ : انْطَلَقَ إِلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَدْعُوهُ ، قَالَ : فَجَاءَ مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَدَخَلَا وَدَخَلْتُ مَعَهُمَا ، فَدَعَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْحَسَنَ وَالْحُسَيْنَ ، فَأَقْعَدَ كُلَّ وَاحِدٍ مِنْهُمَا عَلَى فَخِذِهِ وَأَدْنَى فَاطِمَةَ مِنْ حِجْرِهِ وَزَوْجَهَا ، ثُمَّ لَفَّ عَلَيْهِمْ ثَوْبًا وَأَنَا مُنْتَبِذٌ ، ثُمَّ قَالَ : { إِنَّمَا يُرِيدُ اللهُ } ... الْآيَةَ ، ثُمَّ قَالَ : اللَّهُمَّ هَؤُلَاءِ أَهْلِي إِنَّهُمْ أَهْلُ حَقٍّ ، فَقُلْتُ : يَا رَسُولَ اللهِ وَأَنَا مِنْ أَهْلِكَ ؟ قَالَ : وَأَنْتَ مِنْ أَهْلِي } قَالَ وَاثِلَةُ : فَإِنَّهَا مِنْ أَرْجَى مَا أَرْجُو [2/246] وَوَاثِلَةُ أَبْعَدُ مِنْهُ عَلَيْهِ السَّلَامُ مِنْ أُمِّ سَلَمَةَ مِنْهُ ؛ لِأَنَّهُ إِنَّمَا هُوَ رَجُلٌ مِنْ بَنِي لَيْثٍ لَيْسَ مِنْ قُرَيْشٍ ، وَأُمُّ سَلَمَةَ مَوْضِعُهَا مِنْ قُرَيْشٍ مَوْضِعُهَا الَّذِي هِيَ بِهِ مِنْهُ ، فَكَانَ قَوْلُهُ لِوَاثِلَةَ : { أَنْتَ مِنْ أَهْلِي } عَلَى مَعْنَى لِاتِّبَاعِكَ إِيَّايَ وَإِيمَانِكَ بِي فَدَخَلْتَ بِذَلِكَ فِي جُمْلَتِي . وَقَدْ وَجَدْنَا اللهَ قَدْ ذَكَرَ فِي كِتَابِهِ مَا يَدُلُّ عَلَى هَذَا الْمَعْنَى بِقَوْلِهِ : { وَنَادَى نُوحٌ رَبَّهُ فَقَالَ رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي } فَأَجَابَهُ فِي ذَلِكَ بِأَنْ قَالَ لَهُ : { إِنَّهُ لَيْسَ مِنْ أَهْلِكَ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ } فَكَمَا جَازَ أَنْ يُخْرِجَهُ مِنْ أَهْلِهِ وَإِنْ كَانَ ابْنَهُ لِخِلَافِهِ إِيَّاهُ فِي دِينِهِ جَازَ أَنْ يَدْخُلَ فِي أَهْلِهِ مَنْ يُوَافِقُهُ عَلَى دِينِهِ وَإِنْ لَمْ يَكُنْ مِنْ ذَوِي نَسَبِهِ . فَمِثْلُ ذَلِكَ أَيْضًا مَا كَانَ مِنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ جَوَابًا لِأُمِّ سَلَمَةَ : أَنْتِ مِنْ أَهْلِي ، يَحْتَمِلُ أَنْ يَكُونَ عَلَى هَذَا الْمَعْنَى أَيْضًا ، وَأَنْ يَكُونَ قَوْلُهُ لَهَا ذَلِكَ كَقَوْلِهِ مِثْلَهُ لِوَاثِلَةَ ، وَحَدِيثُ سَعْدٍ وَمَا قَدْ ذَكَرْنَاهُ مَعَهُ مِنَ [2/247] الْأَحَادِيثِ فِي أَوَّلِ هَذَا الْبَابِ مَعْقُولٌ بِهَا مِنْ أَهْلِ الْآيَةِ الْمَتْلُوَّةِ فِيهَا لِأَنَّا قَدْ أَحَطْنَا عِلْمًا أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَمَّا دَعَا مَنْ دَعَا مِنْ أَهْلِهِ عِنْدَ نُزُولِهَا لَمْ يَبْقَ مِنْ أَهْلِهَا الْمُرَادِينَ فِيهَا أَحَدًا سِوَاهُمْ ، وَإِذَا كَانَ ذَلِكَ كَذَلِكَ اسْتَحَالَ أَنْ يَدْخُلَ مَعَهُمْ فِيمَا أُرِيدَتْ بِهِ سِوَاهُمْ ، وَفِيمَا ذَكَرْنَا مِنْ ذَلِكَ بَيَانُ مَا وَصَفْنَا . فَإِنْ قَالَ قَائِلٌ : فَإِنَّ كِتَابَ اللهِ يَدُلُّ عَلَى أَنَّ أَزْوَاجَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ هُمُ الْمَقْصُودُونَ بِتِلْكَ الْآيَةِ لِأَنَّهُ قَالَ قَبْلَهَا فِي السُّورَةِ الَّتِي هِيَ فِيهَا : { يَا أَيُّهَا النَّبِيُّ قُلْ لأَزْوَاجِكَ إِنْ كُنْتُنَّ } إِلَى قَوْلِهِ : { يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ } إِلَى قَوْلِهِ : { الْجَاهِلِيَّةِ الأُولَى } فَكَانَ ذَلِكَ كُلُّهُ يُرَدْنَ بِهِ لِأَنَّهُ عَلَى خِطَابِ النِّسَاءِ لَا عَلَى خِطَابِ الرِّجَالِ ، ثُمَّ قَالَ : { إِنَّمَا يُرِيدُ اللهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ } الْآيَةَ . فَكَانَ جَوَابُنَا لَهُ أَنَّ الَّذِي تَلَاهُ إِلَى آخِرِ مَا قَبْلَ قَوْلِهِ : { إِنَّمَا يُرِيدُ اللهُ } الْآيَةَ خِطَابٌ لِأَزْوَاجِهِ ، ثُمَّ أَعْقَبَ ذَلِكَ بِخِطَابِهِ لِأَهْلِهِ بِقَوْلِهِ تَعَالَى : { إِنَّمَا يُرِيدُ اللهُ لِيُذْهِبَ } الْآيَةَ ، فَجَاءَ عَلَى خِطَابِ الرِّجَالِ لِأَنَّهُ قَالَ فِيهِ : { لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ } وَهَكَذَا خِطَابُ الرِّجَالِ وَمَا قَبْلَهُ ، فَجَاءَ بِهِ بِالنُّونِ ، وَكَذَلِكَ خِطَابُ النِّسَاءِ ، فَعَقَلْنَا أَنَّ قَوْلَهُ : { إِنَّمَا يُرِيدُ اللهُ لِيُذْهِبَ } الْآيَةَ خِطَابٌ لِمَنْ أَرَادَهُ مِنَ الرِّجَالِ بِذَلِكَ لِيُعْلِمَهُمْ تَشْرِيفَهُ لَهُمْ وَرِفْعَتَهُ لِمِقْدَارِهِمْ أَنْ جَعَلَ نِسَاءَهُمْ مَنْ قَدْ وَصَفَهُ لِمَا وَصَفَهُ بِهِ مِمَّا فِي الْآيَاتِ الْمَتْلُوَّاتِ قَبْلَ الَّذِي خَاطَبَهُمْ بِهِ تَعَالَى ، وَمِمَّا دَلَّ عَلَى ذَلِكَ أَيْضًا :
EnglishUnverified translation
773 - What Muhammad ibn al-Hajjaj al-Hadrami and Sulayman al-Kaysani narrated to us, both said: Bishr ibn Bakr al-Bajali narrated to us, from al-Awzai: Abu Ammar informed me: Wathila narrated to me, he said: I came to Ali but did not find him, so Fatima said: He went to the Messenger of Allah (peace and blessings of Allah be upon him) to invite him. He said: So he came with the Messenger of Allah (peace and blessings of Allah be upon him), and they entered and I entered with them. The Messenger of Allah (peace and blessings of Allah be upon him) called al-Hasan and al-Husayn, seating each on his thigh, brought Fatima and her husband near his lap, then wrapped a garment over them while I stood apart, then said: Allah only intends... the verse, then said: O Allah, these are my household, they are the people of truth. I said: O Messenger of Allah, am I of your household? He said: And you are of my household. Wathila said: It is among my greatest hopes. Wathila is further from him (peace be upon him) than Umm Salama, for he is only a man of Banu Layth, not of Quraysh, while Umm Salama's standing in Quraysh is what it is. So his saying to Wathila: You are of my household, is in the sense of your following me and believing in me, so by that you entered into my company. And we find Allah mentioning in His Book what proves this meaning, in His saying: And Nuh called upon his Lord and said: My Lord, indeed my son is of my household, and He answered him: Indeed he is not of your household, indeed it is unrighteous conduct. So as He could exclude him from his household though his son, for opposing him in religion, so He may include in his household whoever agrees with him in religion though not of his kin. Likewise what the Messenger of Allah (peace and blessings of Allah be upon him) answered Umm Salama: You are of my household, may bear this meaning. Likewise what the Messenger of Allah (peace and blessings of Allah be upon him) answered Umm Salama: You are of my household, may be upon this meaning also, and his saying that to her is like his saying the like to Wathila. And the hadith of Sad and what we mentioned with it of the hadiths at the beginning of this chapter make known thereby who are the people of the recited verse therein, for we know comprehensively that when the Messenger of Allah (peace and blessings of Allah be upon him) invited whom he invited of his household at its revelation, none of its intended people remained besides them. Since that is so, it is impossible that others enter with them in what it was intended with. In what we mentioned of that is the explanation of what we described. If one says: The Book of Allah proves the wives of the Prophet (peace and blessings of Allah be upon him) are meant by that verse, for He said before it in its sura: O Prophet, say to your wives: If you desire, to His saying: O wives of the Prophet, you are not, to His saying: the former ignorance. All that was meant with them, for it is upon feminine address, not masculine. Then He said: Allah only intends to remove defilement from you, the verse. Our answer: What he recited to the end of what precedes His saying: Allah only intends, the verse, is address to his wives. Then He followed that with His address to his household with His saying: Allah only intends to remove, the verse. It came upon masculine address, for He said therein: to remove defilement from you, O people of the house, and to purify you. Such is masculine address. What precedes it came with the nun, likewise feminine address. So we understood His saying: Allah only intends to remove, the verse, is address to whom He meant thereby of men, to inform them of His honoring them and raising their measure, that He made their women of what He described, for what He described them with in the recited verses before what He addressed them with. And of what proves that also:
