Tafsir al-BaghawiAl-Baghawi

As for the wasilah: it was among sheep. When a ewe had borne seven litters, if the seventh was male, they slaughtered it, and both men and women ate from it. If it was female, they left it among the sheep. If it was a male and a female, they spared the male because of the female, saying, “She has joined her brother,” and so they did not slaughter him. The milk of the female was forbidden to women; but if any of them died, both men and women ate from it.

As for the hami: it was a breeding male whose grand-offspring had been used for breeding. It is also said that this was when it had sired ten litters. They would say, “Its back has been protected”; thus, it was neither ridden nor used to carry loads, and it was not kept from pasture or water. When it died, both men and women ate from it.

Abd al-Wahid ibn Ahmad al-Mulayhi informed us; Ahmad ibn Abd Allah al-Nu'aymi narrated to us; Muhammad ibn Yusuf narrated to us; Muhammad ibn Isma'il narrated to us; Ibrahim ibn Sa'd narrated to us, from Salih ibn Kaysan, from Ibn Shihab, from Sa'id ibn al-Musayyib, who said: “The bahirah was one whose milk was dedicated to false deities, so that no one among the people milked her. The sa'ibah was one which they set free for their gods, and upon which nothing was carried.”

Abu Hurayrah said: [The Messenger of Allah, peace and blessings be upon him, said: “I saw Amr ibn Amir al-Khuza'i dragging his intestines through the Fire; he was the first to institute the sa'ibahs.” (1)

Muhammad ibn Ishaq narrated from Muhammad ibn Ibrahim al-Taymi, from Abu Salih al-Samman, from Abu Hurayrah] (2), who said: The Messenger of Allah, peace and blessings be upon him, said to Aktham ibn Jawn al-Khuza'i: “O Aktham, I saw Amr ibn Luhay ibn Qam'ah [ibn Khandaf] (3) dragging his intestines through the Fire. I have never seen any man more like another man than you are like him, or he is like you.” This was because he was the first to alter the religion of Ishmael, set up idols, institute the bahirah and the sa'ibah, join the wasilah, and protect the hami. “I saw him in the Fire, harming the inhabitants of the Fire with the stench of his intestines.” Aktham said, “Will his resemblance to me harm me, O Messenger of Allah?” He replied, “No. You are a believer, whereas he was a disbeliever.” (4)

As for His saying, exalted is He, “Rather, those who disbelieve fabricate lies against Allah”: this refers to their claim that Allah had commanded them to do these things. “And most of them do not understand.”

(1) Narrated by al-Bukhari in al-Tafsir, chapter: “Allah has not instituted any bahirah, sa'ibah, wasilah, or hami [pre-Islamic categories of consecrated livestock],” 8:283; and by Muslim in al-Jannah wa Sifat Na'imiha (Paradise and the Description of Its Bliss), chapter: “The arrogant will enter Hell,” no. 2856, 4:2191. (2) The words in parentheses are omitted in manuscript A. (3) The words in parentheses are omitted in manuscript A. (4) Narrated by al-Tabari in al-Tafsir, 11:118, and by Ibn Ishaq in al-Sirah, 1:76. Ibn Hajar also attributed it to Ibn Abi 'Arubah and Ibn Mandah, through Ibn Ishaq, then said: “The hadith is recorded by Muslim through Suhayl ibn Salih, from his father, in a shorter version that does not include the story of Aktham.” He is referring to the preceding hadith. See al-Isabah, 1:107; Usd al-Ghabah, 1:133; Tafsir Ibn Kathir, 2:108; al-Bidayah wa al-Nihayah, 2:187-189.
وَأَمَّا الْوَصِيلَةُ: فَمِنَ الْغَنَمِ كَانَتِ الشَّاةُ إِذَا وَلَدَتْ سَبْعَةَ أَبْطُنٍ فَإِذَا كَانَ السَّابِعُ ذَكَرًا ذَبَحُوهُ، فَأَكَلَ مِنْهُ الرِّجَالُ وَالنِّسَاءُ، وَإِنْ كَانَتْ أُنْثَى تَرَكُوهَا فِي الْغَنَمِ وَإِنْ كَانَ ذَكَرًا وَأُنْثَى اسْتَحْيَوُا الذَّكَرَ مِنْ أَجْلِ الْأُنْثَى، وَقَالُوا: وَصَلَتْ أَخَاهَا فَلَمْ يَذْبَحُوهُ، وَكَانَ لَبَنُ الْأُنْثَى حَرَامًا عَلَى النِّسَاءِ، فَإِنْ مَاتَ مِنْهَا شَيْءٌ أَكَلَهُ الرِّجَالُ وَالنِّسَاءُ جَمِيعًا. وَأَمَّا الْحَامُ: فَهُوَ الْفَحْلُ إِذَا رُكِبَ وَلَدُ وَلَدِهِ، وَيُقَالُ: إِذَا نَتَجَ مِنْ صُلْبِهِ عَشْرَةُ أَبْطُنٍ، قَالُوا: حُمِيَ ظَهْرُهُ فَلَا يُرْكَبُ وَلَا يُحْمَلُ عَلَيْهِ وَلَا يُمْنَعُ مِنْ كَلَأٍ وَلَا مَاءٍ، فَإِذَا مَاتَ أَكَلَهُ الرِّجَالُ وَالنِّسَاءُ. أَخْبَرَنَا عَبْدُ الْوَاحِدِ بْنُ أَحْمَدَ الْمُلَيْحِيُّ أَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ النُّعَيْمِيُّ أَنَا مُحَمَّدُ بْنُ يُوسُفَ أَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ أَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ عَنْ صَالِحِ بْنِ كَيْسَانَ عَنِ ابْنِ شِهَابٍ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ: الْبَحِيرَةُ الَّتِي يُمْنَحُ دَرُّهَا لِلطَّوَاغِيتِ فَلَا يَحْلِبُهَا أَحَدٌ مِنَ النَّاسِ، وَالسَّائِبَةُ كَانُوا يُسَيِّبُونَهَا لِآلِهَتِهِمْ لَا يُحْمَلُ عَلَيْهَا شَيْءٌ. قَالَ أَبُو هُرَيْرَةَ: [قَالَ رَسُولُ اللَّهِ ﷺ: "رَأَيْتُ عَمْرَو بْنَ عَامِرٍ الْخُزَاعِيَّ يَجُرُّ قُصْبَهُ فِي النَّارِ، وَكَانَ أَوَّلَ مَنْ سَيَّبَ السَّوَائِبَ" (١) . رَوَى مُحَمَّدُ بْنُ إِسْحَاقَ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ التَّيْمِيِّ عَنْ أَبِي صَالِحٍ السَّمَّانِ عَنْ أَبِي هُرَيْرَةَ] (٢) قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ لِأَكْثَمَ بْنِ جَوْنٍ الْخُزَاعِيِّ: "يَا أَكْثَمُ رَأَيْتَ عَمْرَو بْنَ لُحَيِّ بْنِ قَمْعَةَ [بْنِ خَنْدَقٍ] (٣) يَجُرُّ قُصْبَهُ فِي النَّارِ فما رأيت رجل أَشْبَهَ بِرَجُلٍ مِنْكَ بِهِ وَلَا بِهِ مِنْكَ" وَذَلِكَ أَنَّهُ أَوَّلُ مَنْ غَيَّرَ دِينَ إِسْمَاعِيلَ وَنَصَبَ الْأَوْثَانَ وَبَحَرَ الْبَحِيرَةَ وَسَيَّبَ السَّائِبَةَ، وَوَصَلَ الْوَصِيلَةَ وَحَمَى الْحَامِ، "فَلَقَدْ رَأَيْتُهُ فِي النَّارِ يُؤْذِي أَهْلَ النَّارِ بِرِيحِ قُصْبِهِ"، فَقَالَ أَكْثَمُ: أَيَضُرُّنِي شَبَهُهُ يَا رَسُولَ اللَّهِ؟ فَقَالَ: "لَا إِنَّكَ مُؤْمِنٌ وَهُوَ كَافِرٌ" (٤) . قَوْلُهُ ﷿: ﴿وَلَكِنَّ الَّذِينَ كَفَرُوا يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ﴾ فِي قَوْلِهِمُ اللَّهُ أَمَرَنَا بِهَا ﴿وَأَكْثَرُهُمْ لَا يَعْقِلُونَ﴾
(١) أخرجه البخاري في التفسير، باب "ما جعل الله من بحيرة ولا سائبة ولا وصيلة ولا حام": ٨ / ٢٨٣، ومسلم في الجنة وصفة نعيمها، باب النار يدخلها الجبارون، برقم (٢٨٥٦) : ٤ / ٢١٩١. (٢) ما بين القوسين ساقط من "أ". (٣) ما بين القوسين ساقط من "أ". (٤) أخرجه الطبري في التفسير: ١١ / ١١٨، وابن إسحاق في السيرة: ١ / ٧٦، ونسبه ابن حجر أيضا لابن أبي عروبة وابن منده من طريق ابن إسحاق، ثم قال: والحديث مخرج عند مسلم من طريق سهيل بن صالح عن أبيه أخصر منه، دون قصة أكثم (وهو يشير إلى الحديث السابق) . انظر: الإصابة: ١ / ١٠٧، أسد الغابة: ١ / ١٣٣، تفسير ابن كثير: ٢ / ١٠٨، البداية والنهاية: ٢ / ١٨٧-١٨٩.

Company

  • About
  • Pricing
  • Why Translate?

Support

  • Contact us
  • Report a bug
  • Support us
  • Donate
  • AI combat arena

Follow us

© 2026 Kutub. All rights reserved.
Terms and conditionsPrivacy policyCookies