Surah Al-Ma'idah 5:103

The Meaning of Bahirah, Sa'ibah, Wasilah and Ham

Al-Bukhari recorded that Sa`id bin Al-Musayyib said, "The Bahirah is a female camel whose milk was spared for the idols and no one was allowed to milk it. The Sa'ibah is a female camel let loose for free pasture for the idols, and nothing was allowed to be carried on it. Abu Hurayrah said that the Messenger of Allah ﷺ said,

«رَأَيْتُ عَمْرَو بْنَ عَامِرٍ الْخُزَاعِيَّ يَجُرُّ قُصْبَهُ فِي النَّارِ، وَكَانَ أَوَّلَ مَنْ سَيَّبَ السَّوَائِب»

(I saw `Amr bin `Amir Al-Khuza`i pulling his intestines behind him in the Fire, and he was the first to start the practice of Sa'ibah.) As for the Wasilah, it is a female camel set free for the idols, because it had given birth to a she-camel in its first delivery and then another she-camel at its second delivery. They used to set such camel free if she gave birth to two females without a male between them. As for the Ham, it is a male camel which would be freed from work for the idols, after it had finished a number of copulations assigned for it. The male camel freed from work in this case is called a Hami." Muslim and An-Nasa'i recorded this Hadith. Imam Ahmad recorded that `Abdullah bin Mas`ud said that the Prophet said,

«إِنَّ أَوَّلَ مَنْ سَيَّبَ السَّوَائِبَ وَعَبَدَ الْأَصْنَامَ أَبُو خُزَاعَةَ عَمْرُو بْنُ عَامِرٍ، وَإِنِّي رَأَيْتُهُ يَجُرُّ أَمْعَاءَهُ فِي النَّار»

(The first to start the practice of Sa'ibah and worshipping idols was Abu Khuza`ah, `Amr bin `Amir. I saw him pulling his intestines behind him in the Fire.) The `Amr mentioned in the above Hadith is the son of Luhay bin Qam`ah, one of the chiefs of the tribe of Khuza`ah who were the caretakers of the House of Allah after the tribe of Jurhum, (and before the Prophet's tribe, Quraysh). He was the first to change the religion of Ibrahim (Al-Khalil in Makkah) bringing idol worshipping to the area of Hijaz (Western Arabia). He also called the foolish people to worship idols and offer sacrifices to them and started these ignorant rituals concerning the animals as well as other rituals of Jahiliyyah. Allah said in Surat Al-An`am,

وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالاٌّنْعَامِ نَصِيباً

(And they assign to Allah a share of the tilth and cattle which He has created...)3:136. As for the Bahirah, `Ali bin Abi Talhah said that Ibn `Abbas said, "It is the female camel that has given delivery five times. After that, they looked at the fifth delivery, if it were a male, they would slaughter it and give it to the men only and not the women. If it were a female, they would cut off its ears and proclaim, `This is a Bahirah (no one is allowed to milk it)."' As-Suddi and others mentioned a similar statement. As for the Sa'ibah, Mujahid said that it is for sheep, and mentioned a similar meaning as for Bahirah. He said that it delivers six females and then a male, female or two males, and that they then would slaughter it (the newly born sheep) and feed its meat to the men, but not to the woman. Muhammad bin Ishaq said that the Sa'ibah is the female camel that delivers ten females, without giving birth to a single male between them. They would then set it free and no one was allowed to ride it, cut its wool or milk it, except for a guest. Abu Rawq said, "The Sa'ibah was made as such when one goes out for some of his affairs and succeeds in whatever he intended to do. So he would designate a Sa'ibah from his property, a female camel or another type, and would set it free for the idols (in appreciation for his success). Then, whatever this camel gave birth to was set free for the idols too." As-Suddi said, "When one's affair was successful, or if he was cured from an illness, or if his wealth increased, he would set some of his wealth free for the idols. Those who would try to acquire any of the Sa'ibah property were punished in this world." As for the Wasilah, `Ali bin Abi Talhah said that Ibn `Abbas said, "It is the sheep that gives birth seven times, if she gives birth to a male or a female stillborn at its seventh delivery, the men, but not the women, would eat from it. If she gave birth to a female, or a female and a male, they would set them free, proclaiming (about the male in this case), His sister Wasalat (literally, `connected him to being forbidden on us')." Ibn Abi Hatim recorded this statement. `Abdur-Razzaq narrated that Ma`mar said that Az-Zuhri said that Sa`id bin Al-Musayyib said that,

وَلاَ وَصِيلَةٍ

(Or a Wasilah) "It is the female camel that gives delivery to a female and then another female at its second delivery. They would call such a camel a Wasilah, proclaiming that she has Wasalat (connected) between two females without giving birth to a male between them. So they used to cut off the ears of the Wasilah and let it roam free to pasture for their idols." A similar explanation was reported from Imam Malik bin Anas. Muhammad bin Ishaq said, "The Wasilah sheep is the ewe that gives birth to ten females in five deliveries, giving birth to two females at each delivery. This sheep would be called Wasilah and would be set free. Whatever this sheep delivers afterwards, male or female, would be given to the men, but not the women, but if it delivers a stillborn, men and women would share it!" As for the Ham, Al-`Awfi said that Ibn `Abbas said, "If a man's camel performs ten copulations, they would call him a Ham, `So set him free.," Similar was reported from Abu Rawq and Qatadah. `Ali bin Abi Talhah said that Ibn `Abbas said, "The Ham is the male camel whose offspring gave birth to their own offspring; they would then proclaim, `This camel has Hama (protected) its back.' Therefore, they would not carry anything on this male camel, cut his wool, prevent him from grazing wherever he likes or drinking from any pool, even if the pool did not belong to its owner." Ibn Wahb said, "I heard Malik saying, `As for the Ham, it is the male camel who is assigned a certain number of copulations, and when having finished what was assigned to him, would have peacock feathers placed on him and be set free."' Other opinions were also mentioned to explain this Ayah. There is a Hadith on this subject that Ibn Abi Hatim collected from Abu Ishaq As-Subay`i from Al-Ahwas Al-Jushami from his father Malik bin Nadlah who said, "I came to the Prophet wearing old clothes. So he said to me,

«هَلْ لَكَ مِنْ مَالٍ؟»

(Do you have any property) I said, `Yes.' He asked,

«مِنْ أَيِّ الْمَالِ؟»

(What type) I said, `All types; camels, sheep, horses and slaves.' He said,

«فَإِذَا آتَاكَ اللهُ مَالًا فَلْيُرَ عَلَيْك»

(If Allah gives you wealth, then let it show on you.) He then asked,

«تُنْتِجُ إِبِلُكَ وَافِيَةً آذَانُهَا؟»

(Do your camels deliver calves that have full ears) I said, `Yes, and do camels give birth but to whole calves' He said,

«فَلَعَلَّكَ تَأْخُذُ الْمُوسَى فَتَقْطَعَ آذَانَ طَائِفَةٍ مِنْهَا وَتَقُولَ: هَذِهِ بَحِيَرةٌ، تَشُقَّ آذَانَ طَائِفَةٍ مِنْهَا وَتَقُولَ: هَذِهِ حُرِّم»

(Do you take the knife and cut off the ears of some of them saying, `This is a Bahirah,' and tear the ears of some of them and proclaim, `This is Sacred') I said, `Yes.' He said,

«فَلَا تَفْعَلْ إِنَّ كُلَّ مَا آتَاكَ اللهُ لَكَ حِل»

(Then do not do that, for all the wealth that Allah has given you is allowed for you.) Then he said;

مَا جَعَلَ اللَّهُ مِن بَحِيرَةٍ وَلاَ سَآئِبَةٍ وَلاَ وَصِيلَةٍ وَلاَ حَامٍ

(Allah has not instituted things like Bahirah or a Sa'ibah or a Wasilah or a Ham. ) As for the Bahirah, it is the animal whose ears were cut, one would not allow his wife, daughters, or any of his household to benefit from its wool, hair or milk. But, if it died, they would share it. As for the Sa'ibah, they used to set it free for their idols and announce this fact in the vicinity of the idols. As for the Wasilah, it is the sheep that gives birth to six offspring. When she delivered for the seventh time, they would cut its ears and horns, saying, `It has Wasalat (connected deliveries),' and they would not slaughter it, hit it or prevent it from drinking from any pool." This Hadith was narrated with the addition of the explanation of these words in it. In another narration for this Hadith from Abu Ishaq from Abu Al-Ahwas, `Awf bin Malik used his own words (i.e., he explained these words not as a part of the Hadith itself) and this is more sound. Imam Ahmad recorded this Hadith from Sufyan bin `Uyaynah, from Abu Az-Za`ra' `Amr bin `Amr, from his uncle Abu Al-Ahwas `Awf bin Malik bin Nadlah from his father, Malik bin Nadlah. This narration also does not contain the explanation of Bahirah, Ham etc., that is added to the Hadith above, and Allah knows best. Allah's statement,

وَلَـكِنَّ الَّذِينَ كَفَرُواْ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ وَأَكْثَرُهُمْ لاَ يَعْقِلُونَ

(But those who disbelieve invent lies against Allah, and most of them have no understanding.) means, Allah did not legislate these invented rituals and He does not consider them acts of obedience. Rather, it is the idolators who made them into rituals and acts of worship that they used to draw near to Allah. But they did not and will not help them to draw near to Him, rather, these innovations will only harm them.

وَإِذَا قِيلَ لَهُمْ تَعَالَوْاْ إِلَى مَآ أَنزَلَ اللَّهُ وَإِلَى الرَّسُولِ قَالُواْ حَسْبُنَا مَا وَجَدْنَا عَلَيْهِ ءَابَاءَنَآ

(And when it is said to them: "Come to what Allah has revealed and to the Messenger." They say: "Enough for us is that which we found our fathers following,") imeaning, if they are called to Allah's religion, Law and commandments and to avoiding what He prohibited, they say, `The ways and practices that we found our fathers and forefathers following are good enough for us. ` Allah said,

أَوَلَوْ كَانَ ءَابَاؤُهُمْ لاَ يَعْلَمُونَ شَيْئاً

(even though their fathers had no knowledge whatsoever...) That is, even though their fathers did not understand or recognize the truth or find its way. Therefore, who would follow their forefathers, except those who are even more ignorant and misguided than they were

 يأَيُّهَا الَّذِينَ ءَامَنُواْ عَلَيْكُمْ أَنْفُسَكُمْ لاَ يَضُرُّكُمْ مَّن ضَلَّ إِذَا اهْتَدَيْتُمْ إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعاً فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ

Ayat ini menegaskan bahwa Allah tidak pernah menetapkan haramnya beberapa hal yang berlaku dalam adat jahiliah seperti haramnya bermacam-macam hewan sehingga mereka tidak makan dagingnya. Hanya mereka sendiri saja yang menetapkan haramnya makan daging hewan-hewan tersebut. Tetapi mereka mengatakan bahwa ketentuan itu datang dari Allah. Hewan-hewan tersebut adalah sebagai berikut:

a.Bahirah, yaitu unta betina yang telah melahirkan anak lima kali, dan anaknya yang kelima betina. Menurut adat jahiliah, unta betina semacam itu mereka belah telinganya, kemudian mereka lepaskan, dan tidak boleh lagi dipakai untuk kendaraan, dan tidak boleh diambil air susunya.

b.Saibah, yaitu unta betina yang dilepas pergi ke mana saja, tidak boleh dipakai untuk kendaraan atau membawa beban, dan tidak boleh diambil bulunya, dan tidak boleh pula diambil air susunya, kecuali untuk tamu. Menurut adat jahiliah, ini dilakukan untuk menunaikan nazar. Apabila seseorang di antara mereka melakukan sesuatu pekerjaan berat, atau perjalanan yang jauh, maka mereka bernazar, bahwa ia akan menjadikan untanya sebagai saibah, jika pekerjaannya itu berhasil dengan baik, atau perjalanannya itu berlangsung dengan selamat.

c.Wasilah, yaitu kambing atau unta betina yang lahir kembar dengan saudaranya yang jantan. Menurut adat jahiliah juga, apabila seekor kambing betina melahirkan anak kembar jantan dan betina, dan yang betina mempunyai anak betina lagi, maka anaknya yang betina itu disebut "wasilah", tidak boleh disembelih, dan tidak boleh dipersembahkan kepada berhala.

d.ham, ialah unta jantan yang telah berjasa menghamilkan unta betina sepuluh kali. Menurut adat jahiliah, unta jantan semacam itu tidak boleh lagi diganggu, misalnya disembelih, atau digunakan untuk maksud apapun, tetapi harus dipelihara dengan baik. Ia tak boleh dicegah untuk minum air atau makan rumput dimanapun yang disukainya di mana saja.

Demikianlah antara lain beberapa adat jahiliah mengenai bermacam-macam hewan yang tidak boleh dimakan. Mereka mengatakan, bahwa ketentuan itu adalah dari Allah, dan menjadi syariat agama. Maka dalam ayat ini Allah membantahnya, dan menegaskan bahwa orang-orang kafir sendiri yang menetapkan ketentuan itu, dengan demikian, mereka telah mengadakan kebohongan terhadap Allah.

Di kalangan masyarakat muslim Indonesia, fenomena antropologi yang berkembang di lingkungan orang-orang Arab jahiliah ini muncul dalam bentuk pantangan-pantangan, pamali-pamali, dan lain-lain. Tidak sedikit larangan atau pantangan tertentu demikian mengakar kuat di masyarakat muslim, padahal masalahnya sama sekali tidak memiliki dasar ajaran agama. Hal-hal yang dipamalikan itu semata-mata merupakan produk tradisi setempat turun temurun yang kebenarannya tidak didukung oleh agama. Informasi antropologis yang disampaikan Allah dalam ayat 103-104 Surah al-Ma'idah/5 tersebut mengandung pelajaran yang sangat penting bagi masyarakat muslim di mana pun untuk tidak terus memelihara pantangan-pantangan, karena hal itu tidak dilarang Allah. Jika hal semacam itu terus berlanjut berarti masyarakat itu telah melakukan kedurhakaan kepada Allah.

Pada akhir ayat ini, Allah menerangkan bahwa kebanyakan orang-orang kafir tidak menggunakan akal pikirannya. Sebab, jika mereka mau menggunakan akal sehat mereka, niscaya mereka tidak akan membuat kebohongan terhadap Allah, dan juga tidak akan mengharamkan apa yang tidak diharamkan Allah.

Menurut riwayat dari Ibnu Jarir, Abu Hurairah telah berkata, "Aku mendengar Rasulullah bersabda kepada Aktsam bin al-Jaun, "Hai Aktsam, neraka telah diperlihatkan kepadaku, maka tampak olehku dalam neraka itu Amru bin Luhay, Ibnu Qam'ah bin Khinzif sedang menarik ususnya. Maka aku tidak melihat seorang pun selain engkau yang lebih mirip dengannya." Maka Aktsam berkata, "Aku merasa takut kalau-kalau kemiripanku dengannya akan mendatangkan suatu bahaya atas diriku." Rasulullah menjawab, "Tidak, sebab engkau mukmin, sedangkan dia kafir; dialah orang pertama yang mengubah agama Nabi Ismail, dan dialah orang pertama yang menetapkan ketentuan tentang bahirah, saibah, wasilah dan ham."

Dari riwayat ini dapat diambil pengertian bahwa sesuatu yang diada-adakan dalam syariat agama, misalnya mengharamkan makanan yang dihalalkan Allah, atau membuat tradisi yang bertentangan dengan agama, atau mengadakan peribadatan yang tidak ditetapkan oleh agama sebagai jalan untuk mendekatkan diri kepada Allah dan memperoleh ridaNya, maka perbuatan tersebut sama dengan perbuatan 'Amru bin Luhay. Padahal cara-cara yang sah untuk menyembah Allah telah ditetapkanNya dan telah disampaikan oleh Rasul-Nya. Maka setiap peribadatan dan penetapan hukum haruslah berdasarkan nash Al-Qur'an atau ketetapan Rasul. Seseorang tidak boleh menambah atau mengurangi menurut kemauannya sendiri.