Tafsir al-Baghawi - Al-Baghawi - (3/107)

Tafsir al-BaghawiAl-Baghawi

certain things, so do not violate them; He has set limits, so do not transgress them; and He has pardoned you for certain things—not out of forgetfulness—so do not investigate them. (1)

“Allah has not instituted any bahirah, sa'ibah, wasilah, or hami. Rather, those who disbelieve fabricate lies against Allah, and most of them do not understand.” (103)

Allah, exalted is He, says: “Allah has not instituted any bahirah”—that is, Allah has neither revealed nor commanded it—“nor any sa'ibah, wasilah, or hami.” Ibn Abbas explained these practices as follows: (2)

The bahirah was a she-camel which, when she had given birth five times, had her ear slit—that is, cut—and was no longer used for carrying loads or for riding. Her hair was not shorn, nor was she denied water or pasture. They would then examine her fifth offspring: if it was male, they slaughtered it, and both men and women ate from it; but if it was female, they slit her ear—that is, cut it—and left her free. Her milk and other benefits were forbidden to women, being reserved exclusively for men. When she died, however, she became lawful for both men and women.

It is also said that when a she-camel bore female offspring successively for twelve years, she was set free: no one rode her, sheared her hair, or drank her milk, except a guest. If she thereafter bore a female, her ear was slit, and she was then released with her mother among the camels. No one rode her, sheared her hair, or drank her milk, except a guest, just as had been done with her mother. Thus, she was the bahirah, the daughter of the sa'ibah.

Abu Ubayd said: The sa'ibah was a camel that was set free. In the pre-Islamic period, if a man fell ill or a relative of his was absent, he would make a vow, saying: “If Allah, most high, heals me, or heals my sick person, or brings my absent one back, then this she-camel of mine shall be a sa'ibah.” He would then set her free, so that she was not kept from pasture or water, and no one rode her. Thus, she had the same status as the bahirah.

Alqamah said: It was a slave who was set free on the condition that no claim of wala' belonged over him, nor any liability for blood money, nor any inheritance. The Prophet, peace and blessings be upon him, said: “The wala' belongs only to the one who manumits.” (3)

The term sa'ibah is an active participle used with a passive meaning: that is, one that has been set free. This is like His saying, “gushing water,” meaning water poured forth, and “a life that is pleasing.”

(1) Al-Daraqutni narrated it as marfu (attributed to the Prophet) from Abu Tha'labah in al-Sunan, Book of Breastfeeding, 4:184; al-Nawawi graded it hasan in al-Arba'in (The Forty Hadith). He also narrated it from Abu Sa'id al-Khudri, 4:298, in a version containing an additional account whose chain includes Nahshal al-Khurasani. Ishaq ibn Rahawayh said, “He was a liar,” and Abu Hatim said, “He was abandoned.” Al-Hafiz Ibn Rajab said: “This hadith is narrated by Makhul from Abu Tha'labah and has two defects: first, Makhul's hearing from Abu Tha'labah is not established; second, there is disagreement as to whether it is marfu or mawquf (stopped at Abu Tha'labah). However, the meaning of the hadith has been narrated as marfu through other routes.” Al-Bazzar recorded it in his Musnad, and al-Hakim narrated it from Abu al-Darda, may Allah be pleased with him. Al-Haythami said: “Al-Tabarani narrated it in al-Kabir from Abu al-Darda, as did al-Bazzar, who said: ‘Its chain is hasan and its narrators are trustworthy.’” He attributed the hadith of Abu Tha'labah to al-Tabarani in al-Kabir and said: “Its narrators are those of the Sahih.” See Jami' al-Ulum wa al-Hikam, pp. 260-261; Majma' al-Zawa'id, 1:171. (2) In manuscript B: “al-awdah” (the clearer matters). (3) Narrated by al-Bukhari in al-Fara'id (Inheritance), chapter: “Wala' belongs to the one who emancipates,” 12:39; also in al-'Itq (Manumission); by Muslim in al-'Itq, chapter: “Wala' belongs only to the one who emancipates,” no. 1504, 2:1141; and by the author in Sharh al-Sunnah, 8:348.

عَنْ أَشْيَاءَ فَلَا تَنْتَهِكُوهَا وَحَدَّ حُدُودًا فَلَا تَعْتَدُوهَا، وَعَفَا عَنْ أَشْيَاءَ مِنْ غَيْرِ نِسْيَانٍ فَلَا تَبْحَثُوا عَنْهَا (١) . (مَا جَعَلَ اللَّهُ مِنْ بَحِيرَةٍ وَلَا سَائِبَةٍ وَلَا وَصِيلَةٍ وَلَا حَامٍ وَلَكِنَّ الَّذِينَ كَفَرُوا يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ وَأَكْثَرُهُمْ لَا يَعْقِلُونَ (١٠٣)) قَوْلُهُ ﷿: ﴿مَا جَعَلَ اللَّهُ مِنْ بَحِيرَةٍ﴾ أَيْ: مَا أَنْزَلَ اللَّهُ وَلَا أَمَرَ بِهِ، ﴿وَلَا سَائِبَةٍ وَلَا وَصِيلَةٍ وَلَا حَامٍ﴾ قَالَ ابْنُ عَبَّاسٍ فِي بَيَانِ هَذِهِ [الْأَوْضَاعِ] (٢) الْبَحِيرَةُ هِيَ النَّاقَةُ الَّتِي كَانَتْ إِذَا وَلَدَتْ خَمْسَةَ أَبْطُنٍ بَحَرُوا أُذُنَهَا، أَيْ: شَقُّوهَا وَتَرَكُوا الْحَمْلَ عَلَيْهَا وَرُكُوبَهَا، وَلَمْ يَجُزُّوا وَبَرَهَا وَلَمْ يَمْنَعُوهَا الْمَاءَ وَالْكَلَأَ ثم نظروا إلا خَامِسِ وَلَدِهَا فَإِنْ كَانَ ذَكَرًا نَحَرُوهُ وَأَكَلَهُ الرِّجَالُ وَالنِّسَاءُ، وَإِنْ كَانَ أُنْثَى بَحَرُوا أُذُنَهَا، أَيْ: شَقُّوهَا وَتَرَكُوهَا وَحُرِّمَ عَلَى النِّسَاءِ لَبَنُهَا وَمَنَافِعُهَا، وَكَانَتْ مَنَافِعُهَا خَاصَّةً لِلرِّجَالِ، فَإِذَا مَاتَتْ حَلَّتْ لِلرِّجَالِ وَالنِّسَاءِ. وَقِيلَ: كَانَتِ النَّاقَةُ إِذَا تَابَعَتِ اثْنَتَيْ عَشْرَةَ سَنَةً إِنَاثًا سُيِّبَتْ فَلَمْ يَرْكَبْ ظَهْرَهَا وَلَمْ يَجُزَّ وَبَرَهَا وَلَمْ يَشْرَبْ لَبَنَهَا إِلَّا ضَيْفٌ، فَمَا نَتَجَتْ بَعْدَ ذَلِكَ مِنْ أُنْثَى شُقَّ أُذُنُهَا ثُمَّ خُلِّيَ سَبِيلُهَا مَعَ أُمِّهَا فِي الْإِبِلِ، فَلَمْ تُرْكَبْ وَلَمْ يَجُزَّ وَبَرُهَا وَلَمْ يَشْرَبْ لَبَنَهَا إِلَّا ضَيْفٌ، كَمَا فُعِلَ بِأُمِّهَا، فَهِيَ الْبَحِيرَةُ بِنْتُ السَّائِبَةِ. وَقَالَ أَبُو عُبَيْدٍ: السَّائِبَةُ الْبَعِيرُ الَّذِي يُسَيَّبُ، وَذَلِكَ أَنَّ الرَّجُلَ مِنْ أَهْلِ الْجَاهِلِيَّةِ كَانَ إِذَا مَرِضَ وَغَابَ لَهُ قَرِيبٌ نَذَرَ فَقَالَ إِنْ شَفَانِي اللَّهُ تَعَالَى أَوْ شُفِيَ مَرِيضِي أَوْ عَادَ غَائِبِي، فَنَاقَتِي هَذِهِ سَائِبَةٌ، ثُمَّ يُسَيِّبُهَا فَلَا تُحْبَسُ عَنْ رَعْيٍ وَلَا مَاءٍ وَلَا يَرْكَبُهَا أَحَدٌ فَكَانَتْ بِمَنْزِلَةِ الْبَحِيرَةِ. وَقَالَ عَلْقَمَةُ: هُوَ الْعَبْدُ يُسَيَّبُ عَلَى أَنْ لَا وَلَاءَ عَلَيْهِ وَلَا عَقْلَ وَلَا مِيرَاثَ. وَقَالَ ﷺ: "إِنَّمَا الْوَلَاءُ لِمَنْ أَعْتَقَ" (٣) . وَالسَّائِبَةُ فَاعِلَةٌ بِمَعْنَى الْمَفْعُولَةِ، وَهِيَ الْمُسَيَّبَةُ، كَقَوْلِهِ تَعَالَى ﴿مَاءٍ دَافِقٍ﴾ أَيْ: مَدْفُوقٍ وَ ﴿عِيشَةٍ رَاضِيَةٍ﴾

(١) أخرجه الدارقطني مرفوعا عن أبي ثعلبة، وفي السنن: كتاب الرضاع: ٤ / ١٨٤، وحسنه النووي في الأربعين، وأخرجه أيضا عن أبي سعيد الخدري: ٤ / ٢٩٨ وفيه قصة في سندها: نهشل الخراساني، قال إسحاق بن راهويه: كان كذابا. وقال أبو حاتم: متروك. قال الحافظ ابن رجب: هذا الحديث من رواية مكحول عن أبي ثعلبة. وله علتان: إحداهما: أن مكحولا لم يصح له سماع من أبي ثعلبة. والثانية: أنه اختلف في رفعه ووقفه على أبي ثعلبة. وقد روي معنى الحديث مرفوعا من وجوه أخر. خرجه البزار في مسنده، والحاكم من حديث أبي الدرداء ﵁. وقال الهيثمي: رواه الطبراني في الكبير عن أبي الدرداء، والبزار، وقال: إسناده حسن ورجاله موثقون. وعزا حديث أبي ثعلبة للطبراني في الكبير، وقال: رجاله رجال الصحيح، انظر: جامع العلوم والحكم ص (٢٦٠-٢٦١) ، مجمع الزوائد: ١ / ١٧١. (٢) في "ب": (الأوضاح) . (٣) أخرجه البخاري في الفرائض، باب الولاء لمن أعتق: ١٢ / ٣٩، وفي العتق، ومسلم في العتق، باب إنما الولاء لمن أعتق، برقم (١٥٠٤) : ٢ / ١١٤١، والمصنف في شرح السنة: ٨ / ٣٤٨.