CHAPTER 5, VERSES 103-104
مَا جَعَلَ اللَّـهُ مِن بَحِيرَةٍ وَلَا سَائِبَةٍ وَلَا وَصِيلَةٍ وَلَا حَامٍۙ
وَلَـٰكِنَّ الَّذِينَ كَفَرُوا يَفْتَرُونَ عَلَى اللَّـهِ الْكَذِبَۖ
وَأَكْثَرُهُمْ لَا يَعْقِلُونَ ﴿١٠٣﴾ وَإِذَا قِيلَ لَهُمْ تَعَالَوْا إِلَىٰ مَا أَنزَلَ اللَّـهُ وَإِلَى الرَّسُولِ قَالُوا حَسْبُنَا مَا وَجَدْنَا عَلَيْهِ آبَاءَنَاۚ
أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْلَمُونَ شَيْئًا وَلَا يَهْتَدُونَ ﴿١٠٤﴾
Allãh has not ordained (the making of) a bahīrah or a sãibah or a wasīlah or a hãmi but those who disbelieve fabricate a lie against Allãh, and most of them do not understand (103). And when it is said to them: “Come to what Allãh has revealed and to the Messenger,” they say: “That on which we found our fathers is sufficient for us.” What! Even though their fathers knew nothing and did not follow the right way (104).
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COMMENTARY
QUR’ÃN:
Allãh has not ordained (the making) of) a bahīrah or a sãibah or a wasīlah or a hãmi . .: These were some cattle-groups the people of the Era of Ignorance had made for them some rules which were based on respect and accorded them a sort of freedom, Allãh in this verse rebuts the idea that He had might have made any of it. [The literal meaning: Allãh has not made]. This negated making is related to those cattles attributes, not their beings; because their beings, their selves, are Allãh's creatures, without any doubt. Likewise, their attributes, so far as they are attributes, are created by Allãh. What may be positively or negatively ascribed to Allãh, are the self-same attri-butes inasmuch as they were thought to be the source of the rules, which those Arabs claimed for them. Thus, the negation of making of bahīrah and its group means that Allãh had not ordained those rules or laws which were ascribed to them and were well-known among Arabs.
The exegetes differ about the meanings of the names of these four kinds of cattle, resulting in difference about details of their related laws - as you will soon see - yet it is accepted by all that those laws accorded them some sort of freedom, respect and care for their well-being; and that three groups were of camels, i.e. bahīrah, sãibah and hãmi, and one, wasīlah, was of goat.
al-Bahīrah: Majma‘u 'l-bayãn says: It was a she-camel which gave birth five times, the last one being a male calf; they used to cleave its ear a wide tear; they refrained from riding or slaughtering it; it was not driven away from any water or pasture, and even if a tired traveller found it, he would not ride it. (Reported from az-Zajjãj.)
Also, it is said that when a she-camel had given birth five times, they looked at the fifth issue; if it was a male, they slaughtered it and men and women all partook of it; but if it was a female, they cleaved its ear and it was called al-bahīrah: its fur was not shorn; if it was slaughtered, the name of Allãh was not mentioned on it; nor was it used for loading or riding; women were forbidden to taste even a drop of its milk or to get any benefit from it - its milk and benefits were reserved for men until it died; when it died, men and women joined in eating it. (Reported from Ibn ‘Abbãs.)
And it is said that al-bahīrah was the daughter of as-sãibah. (Reported from Muhammad ibn Ishãq.)
as-Sãibah: Majma‘u 'l-bayãn says: It was what they used to let go free; a man made a vow that if he returned from his journey, or if he recovered from illness, or so on, then his she-camel would be sãibah; then it would be treated like al-bahīrah, in that it would not be used in any way, nor would it be kept back from any water or pasture. (Reported from az-Zajjãj; and also it is the saying of ‘Alqamah.)
Also, it is said that it is was a she-camel that was freed for idols. Usually, a man freed whatever he wished from among his property; then he brought it to custodians, i.e. servants of their dieties, and they fed way-farers of its milk and so on. (Reported from Ibn ‘Abbãs and Ibn Mas‘ūd.)
Also, it is said that when a she-camel gave birth to ten females consequently, without any male calf coming in between, it was made free; they did not ride it, nor did they shear its fur, and except for a guest, no one could drink its milk; if after that she again bore a female, its ear was torn and it was left to roam with its mother; and it was that was called al-bahīrah. (Reported from Muhammad ibn Ishãq.)
al-Wasīlah: Majma‘u 'l-bayãn says: It was taken out from goats. When a goat gave birth to a female kid, it belonged to them, and if it bore a male, it was slaughtered to their dieties; but if it gave birth to a male and a female together, they said: It has joined its brother; and then the male kid was not slaughtered for their dieties. (Reported from az-Zajjãj.)
Also, it has been said that when a goat gave birth seven times, then if the seventh was a male kid, they slaughtered it for their dieties, and its meat was exclusively reserved for men; and if it was a female kid, it was allowed to live and joined the herd. But if the seventh preg-nancy brought forth a male and a female kids, they said: The sister has joined its brother, as it is unlawful to us; so both became unlawful, and their benefit and milk was reserved for men to the exclusion of women. (Reported from Ibn Mas‘ūd and Muqãtil)
Also, it is said that al-wasīlah was a goat which brought forth ten female kids in five pregnancies, without there being any male among them. Then they said she has joined. Then whatever was born to her after that, was reserved for men, the women being excluded from it. (Reported from Muhammad ibn Ishãq.)
al-Hãmī: Majma‘u 'l-bayãn says: It is a male camel. When a male camel had sired ten pregnancies, they used to say: Its back is pro-tected. Nothing was loaded on it, nor was it prevented from water or pasture. (Reported from Ibn ‘Abbãs and Ibn Mas‘ūd, and also from Abū ‘Ubaydah and az-Zajjãj.)
Also, it is said that when a male camel's child's child was im-pregnated, they said: Its back has become protected; so it was not ridden. (Reported from al-Farrã’.)
Although there is all this difference in meanings of these names, there is a strong probability that it portrays the variation in different tribes' usage and customs, because such superstitions were wide spread among ancient barbaric nations.
Be it as it may. The verse aims at refuting the rules they had fabri-cated for these four types of the cattle, wrongly ascribing them to Allãh. Look at the divine words: “Allãh has not ordained (the making of) a bahīrah or a sãibah or a wasīlah or a hãmi”; followed immediately by the clause: “but those who disbelieve fabricate a lie against Allãh.”
This latter clause appears to answer a supposed question: When Allãh denied ordaining bahīrah and other types of cattle, it was as if somebody had asked: 'Then what is the position of the claims made by disbelievers?' And the answer came: those who disbelieve fabricate a lie against Allãh. Then it was further explained, adding the clause: “and most of them do not understand.” It means that their positions differ in this fabrication; most of them fabricate against Allãh what they do and they do not understand; while the remaining small group do under-stand the Truth, knowing well that what they ascribe to Allãh is mere fabrication. These are the leaders whose words are listened to and who manage the affairs of the masses; and they are the obstinate and stubborn ones.
QUR’ÃN:
And when it is said to them: “Come to what Allãh has revealed and to the Messenger,” they say: “That on which we found our fathers is sufficient for us.” What! Even though their fathers knew nothing and did not follow the right way: It describes their attitude when they were invited to come to what Allãh had revealed and to the Messenger whose responsibility was to convey the mess-age. That call invited them to Truth, devoid of fabrication, and knowl-edge clear of ignorance. The preceding verse gathers fabrication and lack of understanding together on their side; obviously nothing remains for the opposite side - the side of Allãh - except truth and knowledge.
But they did not discard it except because of blind imitation, as they said: That on which we found our fathers is sufficient for us.
at-Taqlīd
(اَلتَقْلِيْدُ
= imitation, following) is not always wrong; sometimes it might be correct with some conditions - and that is when an ignorant person follows a knowledgeable one. This 'following' is the factor on which the progress of human society is based in all those affairs of life in which man is unable to acquire necessary knowledge. However, if an ignorant man follows another ignorant one in his ignor-ance, then it is highly condemnable in the eyes of the understanding people. Likewise, it is also objectionable if a learned man follows another learned one, going against his own deductions discarding it for another man's findings.
That is why Allãh has refuted their claim and said: “What! Even though their fathers knew nothing and did not follow the right way.” It indicates that reason - if there is reason - does not allow a man to refer to him who has no knowledge, nor does he follow the right way. This is the way of life, and it does not permit to follow a path which is not free of dangers, and whose condition is not known - neither independently nor by following an expert.
Probably, the addition of: “and did not follow the right way”, after the clause: “knew nothing”, aims at completing the qualifications of speech, in its true sense; although reference by an ignorant person to another ignorant one is condemnable, but it is so only when the followed one is like the follower in ignorance without there being any distinction between the two. But if the followed one, even if ignorant, proceeds on the way guided by a knowledgeable expert, then he follows the right way, and then there is no blame if somebody follows him on the way; because ultimately it turns out to be an imitation of a person who knows the details of the path.
It is now clear from above that the clause: “even though their fathers knew nothing”, was not enough by itself to complete the proof against them, because there would have remained a possibility that their ignorant fathers might have been following learned guides, in which case there was no blame on them. Therefore, that possibility was removed by adding the clause: “and did not follow the right way”, so there was no justification in imitating such people.
The preceding verse: Allãh has not ordained (the making of) a bahīrah . ., had shown that those people either had no understanding, (and they were the majority) or were stubborn and arrogant [and they were the misleading leaders]; and it had made it clear that such people did not deserved to be addressed by Allãh, or to be presented with divine arguments. That is the reason that this verse does not argue with them directly; it seems to address another group and avoids talking to them face to face; and therefore it says: “What! Even though their fathers knew nothing and did not follow the right way.”
There has been given in the first volume
of this adoption of other people's concepts and rulings, which you may refer for details.
The verse also makes it clear that referring to the Book of Allãh and to His Messenger, i.e., to the sunnah is not a blameworthy imita-tion and following.
TRADITIONS
It is narrated in Tafsīru 'l-Burhãn from as-Sadūq, through his chains, from Muhammad ibn Muslim, from Abū Abdillãh (a.s.) that he said about the word of Allãh, the Might, the Great: Allãh has not ordained (the making of) a bahīrah or a sãibah or a wasīlah or a hãmi. “The people of (the Era of) Ignorance used to say, when a she-camel brought forth two calfs in one pregnancy, 'it has joined'; then they did not allow its slaughter or partaking of its meat; and when it bore ten (calves), they declared it to be sãibah; then they did not allow riding it or eating its meat; and hãmī was the male camel, they did not allow it [i.e. riding or eating it]. So, Allãh revealed that He had not ordained prohibition of any of these things.”
[al-Bahrãnī says:] Then Ibn Bãbawayh says: “It has been nar-rated that al-bahīrah was a she-camel, when it gave birth five times, then if the fifth calf was a male, they slaughtered it (the calf) and men and women partook of it; and if the fifth was a female they tore its ear, and its meat and milk was unlawful to women, but if it died then it became lawful to women. as-Sãibah was a camel, which was freed by nadhr (vow); a man vowed that if Allãh gave him recovery from ill- ness or conveyed him to his home, he would do so.
“And al-wasīlah was a goat. If a goat gave birth in seven preg-nancies, and the seventh kid was a male, it was slaughtered, and men and women ate from it, but if it was a female, it was joined to the herd; and if there were two kids, a male and a female, they said: 'It has joined its brother;' then it was not slaughtered, and its meat was unlawful for women, except that it died (of itself), the eating it was lawful for men and women.
“And al-hãm was a stallion, when a child of its child was (ready to be) ridden, they said: 'Its back is indeed protected.' “ Then he (al-Bahrãnī said: “Also, it is narrated that hãmi is a camel which brought forth ten pregnancies; so they said: 'Its back is indeed protected;' so it was not ridden, nor was it prevented from any pasture or water.”
The author says: There are other traditions from the Shī‘ite and Sunnite chains, regarding the meanings of these names: bahīrah, sãibah, wasīlah and hãmi, some other have been quoted above from Majma‘u 'l-bayãn.
What is certain about their meanings, is that these groups of cattle enjoyed some freedom in the Era of Ignorance, and there were related laws, for example, it was not allowed to ride them or eat their meat, and they were never prevented from any pasture or water; also, that wasīlah was from goats and the other three from camels.
Ibn ‘Abbãs has narrated from the Prophet (s.a.w.a.) that he said: “Verily ‘Amr ibn Luhī ibn Qam‘ah ibn Khandaf became king of Mecca. He was the first who changed the religion of Ismã‘īl and obtained idols and put up graven images
and invented bahīrah, sãibah, wasīlah and hãmi.” (The Messenger of Allãh, s.a.w.a. said:) “And indeed I saw him in the Fire, the smell of his guts troubles the people of the Fire.” Also, it is narrated that [the Holy Prophet said, “I saw him] dragging his guts in the Fire.”
The author says: as-Suyūtī has narrated this chains from Ibn ‘Abbãs and others.
as-Suyūtī quotes ‘Abdu 'r-Razzãq, Ibn Abī Shaybah, ‘Abd ibn Hamīd and Ibn Jarīr who narrated from Zayd ibn Aslam that he said, “The Messenger of Allãh (s.a.w.a.), said 'Verily I know the first man who invented sãibah and fixed idols, and the first man who changed the religion of Ibrãhīm.' They said, 'Who was he, O Messenger of Allãh!' He said, ‘Amr ibn Luhī, of Banū Ka‘b; I had indeed seen him dragging his guts in the Fire.' [Then he said:] 'And I know who put marks on dedicated animals.' They said, 'Who was he, O Messenger of Allãh?' He said, 'A man from Banū Mudlij; he had two she-camels, and he tore up their ears and forbade (to himself) their milk and backs; and he said, “These two are for Allãh.” Thereafter, he felt the need of them, so he drank their milk and rode (on) their backs.' He (the Prophet) said, 'And indeed I saw him in the Fire, and the two (camels) were shattering him with their mouths and trampling him down with their hooves.' “ (ad-Durr 'l-manthūr)
[as-Suyūtī] quotes Ahmad, ‘Abd ibn Hamīd, al-Hakīm at-Tirmidhī (in Nawãdiru 'l-usūl), Ibn Jarīr, Ibnu 'l-Mundhir, Ibn Abī Hãtim and al-Bayhaqī (in al-Asmã’ wa 's-sifãt) who narrated from Abu 'l-Ahwas, from his father, that he said, “I came to the Messenger of Allãh (s.a.w.) wearing shabby garments. So he said to me, 'Do you have some wealth?' I said, 'Yes.' He said, 'What type of wealth?' I said, 'From every kind, camels, goats, horses and slaves.' He said, 'When Allãh has bestowed on you, it should be seen on you.' Then he said, 'Do your camels give birth to (calves with) unimpaired ears?' I said, 'Yes; and does camel give birth except like this.' He said, 'Then perhaps you take a razor and cut off the ears of a group of them and then you say: “It is a bahīrah,” and split the ears of (another) group of them, and then you say: “It is separated?'' ' I said, 'Yes.' (The Prophet) said, 'Don't do it; whatever Allãh has given you is lawful to you.' Then he said, 'Allãh has not ordained (the making of) a bahīrah or a sãibah or a wasīlah or a hãmi.' “ (ibid.)
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Author: Allamah Sayyid Muhammad Husayn Tabatabai
