Tafsir al-Baghawi - Al-Baghawi - (2/179)

Tafsir al-BaghawiAl-Baghawi

a woman whose estate is inherited as a kalalah.” Here, kalalah is an accusative verbal noun. It has also been said that it is the predicate of a passive construction whose agent is not named. Its implied wording is: “If there is a man whose property is inherited as a kalalah.”

The scholars differed regarding kalalah. Most of the Companions held that a kalalah is one who leaves neither child nor parent. It is reported from al-Sha'bi that Abu Bakr, may Allah be pleased with him, was asked about kalalah and said: “I shall state my view concerning it. If it is correct, then it is from Allah; and if it is mistaken, then it is from me and from Satan. I consider it to be the case in which both parent and child are absent.” When Umar became Caliph, may Allah be pleased with him, he said: “I would be ashamed before Allah to retract something that Abu Bakr, may Allah be pleased with him, said.” (1)

Tawus held that a kalalah is one who leaves no child. This is one of the two reports from Ibn Abbas, may Allah be pleased with them, and one of the two views narrated from Umar, may Allah be pleased with him. (2) Those who held this view cited the saying of Allah, exalted is He: “Say, ‘Allah gives you a ruling concerning kalalah: if a man dies leaving no child…’” The majority explain this on the basis of the hadith of Jabir ibn Abdullah, may Allah be pleased with him, for the verse was revealed concerning him, and at the time of its revelation he had neither father nor son. His father, Abdullah ibn Haram, had been killed on the day of Uhud, while the verse concerning kalalah was revealed near the end of the Prophet’s life, may Allah bless him and grant him peace. Thus, because it was revealed concerning him, Jabir’s circumstances clarified what the verse intended.

They also differed over to whom the term kalalah applies. Some held that it is a name for the deceased, which was the view of Ali and Ibn Masud, may Allah be pleased with them, because he died with the two ends of his line of descent absent, so that the direct line of his genealogy had come to an end. Others held that it is a name for the heirs, which was the view of Sa'id ibn Jubayr, because they surround the deceased from his sides, while no one remains in the direct line of his genealogy—like a crown that encircles the head while its center is empty. This is indicated by the hadith of Jabir, may Allah be pleased with him, when he said: “None but kalalah heirs will inherit from me”—that is, heirs who are neither children nor parents.

Al-Nadr ibn Shumayl said: “Kalalah is a name for the property.” Abu al-Khayr said: A man asked Uqbah about kalalah, and he said: “Are you not amazed that this man asks me about kalalah? No issue proved more intractable for the Companions of the Prophet, may Allah bless him and grant him peace, than kalalah.”

Umar, may Allah be pleased with him, said: “There are three matters which, had the Prophet, may Allah bless him and grant him peace, explained them to us, would have been dearer to us than the world and all that it contains: kalalah, the caliphate, and the various forms of usury.” (3)

Ma'dan ibn Abi Talhah said: Umar ibn al-Khattab, may Allah be pleased with him, delivered a sermon and said: “I shall leave behind no matter more important to me than kalalah. I never pressed the Messenger of Allah, may Allah bless him and grant him peace, for clarification about anything as much as I did about kalalah, and he was never more stern with me concerning

(1) Reported by al-Tabari, 8:54; al-Bayhaqi in al-Sunan, 6:223-224; Ibn Abi Shaybah, Sa'id ibn Mansur, Abd al-Razzaq, and Ibn al-Mundhir. See al-Kafi al-Shaf, p. 40. (2) See Tafsir al-Tabari, 8:57-59. (3) Reported by al-Hakim in al-Mustadrak, 2:303, who declared it authentic according to the criteria of the two Shaykhs (al-Bukhari and Muslim). Its chain includes Muhammad ibn Talhah ibn Yazid ibn Rukanah. Al-Dhahabi said: “Rather, neither of them narrated anything from Muhammad, and he did not meet Umar.” Al-Hakim also reported it through Amr ibn Murrah, from Murrah, from Umar, 2:304, and said: “Authentic according to the criteria of the two Shaykhs.” It was also reported by Abd al-Razzaq in al-Musannaf, 10:302, and by al-Bayhaqi in al-Sunan, 6:225. See Kanz al-Ummal, 11:78.

امْرَأَةٌ يُورَثُ كَلَالَةً وَهُوَ نَصْبٌ عَلَى الْمَصْدَرِ، وَقِيلَ: عَلَى خَبَرٍ مَا لَمْ يُسَمَّ فَاعِلُهُ، وَتَقْدِيرُهُ: إِنْ كَانَ رَجُلٌ يُورَثُ مَالُهُ كَلَالَةً. وَاخْتَلَفُوا فِي الْكَلَالَةِ فَذَهَبَ أَكْثَرُ الصَّحَابَةِ إِلَى أَنَّ الْكَلَالَةَ مَنْ لَا وَلَدَ لَهُ وَلَا وَالِدَ لَهُ. وَرُوِيَ عَنِ الشَّعْبِيِّ قَالَ: سُئِلَ أَبُو بَكْرٍ ﵁ عَنِ الْكَلَالَةِ فَقَالَ: إِنِّي سَأَقُولُ فِيهَا قَوْلًا بِرَأْيِي فَإِنْ كَانَ صَوَابًا فَمِنَ اللَّهِ وَإِنْ كَانَ خَطَأً فَمِنِّي وَمِنَ الشَّيْطَانِ، أَرَاهُ مَا خَلَا الْوَالِدُ وَالْوَلَدُ، فَلَمَّا اسْتُخْلِفَ عُمَرُ ﵄ قَالَ: إِنِّي لِأَسْتَحْيِي مِنَ اللَّهِ أَنْ أَرُدَّ شَيْئًا قَالَهُ أَبُو بَكْرٍ ﵁ (١) . وَذَهَبَ طَاوُسٌ إِلَى أَنَّ الْكَلَالَةَ مَنْ لَا وَلَدَ لَهُ، وَهُوَ إِحْدَى الرِّوَايَتَيْنِ عَنِ ابْنِ عَبَّاسٍ ﵄، وَأَحَدُ الْقَوْلَيْنِ عَنْ عُمَرَ ﵁ (٢) ، وَاحْتَجَّ مَنْ ذَهَبَ إِلَى هَذَا بِقَوْلِ اللَّهِ تَعَالَى: ﴿قُلِ اللَّهُ يُفْتِيكُمْ فِي الْكَلَالَةِ إِنِ امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ﴾ وَبَيَانُهُ عِنْدَ الْعَامَّةِ مَأْخُوذٌ مِنْ حَدِيثِ جَابِرِ بْنِ عَبْدِ اللَّهِ، لِأَنَّ الْآيَةَ نَزَلَتْ فِيهِ وَلَمْ يَكُنْ لَهُ يَوْمَ نُزُولِهَا أَبٌ وَلَا ابْنٌ، لِأَنَّ أَبَاهُ عَبْدَ اللَّهِ بْنَ حَرَامٍ قُتِلَ يَوْمَ أُحُدٍ، وَآيَةُ الْكَلَالَةِ نَزَلَتْ فِي آخِرِ عُمْرِ النَّبِيِّ ﷺ، فَصَارَ شَأْنُ جَابِرٍ بَيَانًا لِمُرَادِ الْآيَةِ لِنُزُولِهَا فِيهِ. وَاخْتَلَفُوا فِي أَنَّ الْكَلَالَةَ اسْمٌ لِمَنْ؟ مِنْهُمْ مَنْ قَالَ: اسْمٌ لِلْمَيِّتِ، وَهُوَ قَوْلُ عَلِيٍّ وَابْنِ مَسْعُودٍ ﵄، لِأَنَّهُ مَاتَ عَنْ ذَهَابِ طَرَفَيْهِ، فَكَلَّ عَمُودُ نَسَبِهِ، وَمِنْهُمْ مَنْ قَالَ: اسْمٌ لِلْوَرَثَةِ، وَهُوَ قَوْلُ سَعِيدِ بْنِ جُبَيْرٍ، لِأَنَّهُمْ يَتَكَلَّلُونَ الْمَيِّتَ مِنْ جَوَانِبِهِ، وَلَيْسَ فِي عَمُودِ نَسَبِهِ أَحَدٌ، كَالْإِكْلِيلِ يُحِيطُ بِالرَّأْسِ وَوَسَطَ الرَّأْسِ مِنْهُ خَالٍ، وَعَلَيْهِ يَدُلُّ حَدِيثُ جَابِرٍ ﵁ حَيْثُ قَالَ: إِنَّمَا يَرِثُنِي كَلَالَةً، أَيْ: يَرِثُنِي وَرَثَةٌ لَيْسُوا بِوَلَدٍ وَلَا وَالِدٍ،. وَقَالَ النَّضْرُ بْنُ شُمَيْلٍ: الْكَلَالَةُ اسْمٌ لِلْمَالِ، وَقَالَ أَبُو الْخَيْرِ: سَأَلَ رَجُلٌ عُقْبَةَ عَنِ الْكَلَالَةِ فَقَالَ: أَلَا تَعْجَبُونَ مِنْ هَذَا يَسْأَلُنِي عَنِ الْكَلَالَةِ، وَمَا أَعْضَلَ بِأَصْحَابِ النَّبِيِّ ﷺ مَا أَعْضَلَتْ بِهِمُ الْكَلَالَةُ. وَقَالَ عُمَرُ ﵁ "ثَلَاثٌ لِأَنْ يَكُونَ النَّبِيُّ ﷺ بَيَّنَهُنَّ لَنَا أَحَبُّ إِلَيْنَا مِنَ الدُّنْيَا وَمَا فِيهَا: الْكَلَالَةُ وَالْخِلَافَةُ وَأَبْوَابُ الرِّبَا" (٣) . وَقَالَ مَعْدَانُ بْنُ أَبِي طَلْحَةَ: خَطَبَ عُمَرُ بْنُ الْخَطَّابِ ﵁ فَقَالَ: إِنِّي لَا أَدَعُ بَعْدِي شَيْئًا أَهَمَّ عِنْدِي مِنَ الْكَلَالَةِ، مَا رَاجَعْتُ رَسُولَ اللَّهِ ﷺ فِي شَيْءٍ مَا رَاجَعْتُهُ فِي الْكَلَالَةِ، وَمَا أَغْلَظَ لِي فِي

(١) أخرجه الطبري: ٨ / ٥٤، والبيهقي في السنن: ٦ / ٢٢٣ - ٢٢٤، وابن أبي شيبة وسعيد بن منصور وعبد الرزاق وابن المنذر. انظر الكافي الشاف ص (٤٠) . (٢) انظر: تفسير الطبري: ٨ / ٥٧ - ٥٩. (٣) أخرجه الحاكم في المستدرك: ٢ / ٣٠٣ وصححه على شرط الشيخين، وفيه محمد بن طلحة بن يزيد بن ركانة. قال: الذهبي: بل ما خرجا لمحمد شيئا ولا أدرك عمر. وأخرجه أيضا عن عمرو بن مرة عن مرة عن عمر: ٢ / ٣٠٤ وقال: صحيح على شرط الشيخين. وأخرجه عبد الرزاق في المصنف: ١٠ / ٣٠٢، والبيهقي في السنن: ٦ / ٢٢٥. وانظر كنز العمال: ١١ / ٧٨.