سنن ابي داود
Abu Dawud
كتاب الدياتTypes of Blood-Wit (Kitab Al-Diyat)
باب الْعَامِلِ يُصَابُ عَلَى يَدَيْهِ خَطَأًChapter: Injury Caused Accidentally By The Zakah Collector.
Hadith 4534
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ دَاوُدَ بْنِ سُفْيَانَ ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ ، أَخْبَرَنَا مَعْمَرٌ ، عَنِ الزُّهْرِيِّ ، عَنْ عُرْوَةَ ، عَنْ عَائِشَةَ " أَنّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَعَثَ أَبَا جَهْمِ بْنَ حُذَيْفَةَ مُصَدِّقًا ، فَلَاجَّهُ رَجُلٌ فِي صَدَقَتِهِ فَضَرَبَهُ أَبُو جَهْمٍ فَشَجَّهُ ، فَأَتَوْا النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالُوا : الْقَوَدَ يَا رَسُولَ اللَّهِ ، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : لَكُمْ كَذَا وَكَذَا ، فَلَمْ يَرْضَوْا ، فَقَالَ : لَكُمْ كَذَا وَكَذَا ، فَلَمْ يَرْضَوْا ، فَقَالَ : لَكُمْ كَذَا وَكَذَا ، فَرَضُوا ، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : إِنِّي خَاطِبٌ الْعَشِيَّةَ عَلَى النَّاسِ وَمُخْبِرُهُمْ بِرِضَاكُمْ ، فَقَالُوا : نَعَمْ ، فَخَطَبَ رَسُولُ اللَّهِ ، فَقَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : إِنَّ هَؤُلَاءِ اللَّيْثِيِّينَ أَتَوْنِي يُرِيدُونَ الْقَوَدَ ، فَعَرَضْتُ عَلَيْهِمْ كَذَا وَكَذَا فَرَضُوا ، أَرَضِيتُمْ ؟ قَالُوا : لَا ، فَهَمَّ الْمُهَاجِرُونَ بِهِمْ ، فَأَمَرَهُمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَكُفُّوا عَنْهُمْ فَكَفُّوا ، ثُمَّ دَعَاهُمْ فَزَادَهُمْ ، فَقَالَ : أَرَضِيتُمْ ، فَقَالُوا : نَعَمْ ، قَالَ : إِنِّي خَاطِبٌ عَلَى النَّاسِ وَمُخْبِرُهُمْ بِرِضَاكُمْ ، قَالُوا : نَعَمْ ، فَخَطَبَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ : أَرَضِيتُمْ ، قَالُوا : نَعَمْ " .
Narrated Aishah, Ummul Muminin: The Prophet ﷺ sent Abu Jahm ibn Hudhayfah as a collector of zakat. A man quarrelled with him about his sadaqah (i. e. zakat), and Abu Jahm struck him and wounded his head. His people came to the Prophet ﷺ and said: Revenge, Messenger of Allah! The Prophet ﷺ said: You may have so much and so much. But they did not agree. He again said: You may have so much and so much. But they did not agree. He again said: You may have so much and so much. So they agreed. The Prophet ﷺ said: I am going to address the people in the afternoon and tell them about your consent. They said: Yes. Addressing (the people), the Messenger of Allah ﷺ said: These people of faith came to me asking for revenge. I presented them with so much and so much and they agreed. Do you agree? They said: No. The immigrants (muhajirun) intended (to take revenge) on them. But the Messenger of Allah ﷺ commanded them to refrain and they refrained. He then called them and increased (the amount), and asked: Do you agree? They replied: Yes. He said: I am going to address the people and tell them about your consent. They said: Yes. The Prophet ﷺ addressed and said: Do you agree? They said: Yes.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
Some scholars have accepted the authenticity of this hadith, but the more correct opinion is that the narration is weak.
Some scholars have accepted the authenticity of this hadith, but the more correct opinion is that the narration is weak.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 4534
Hafiz Muhammad Ameen
(1) If a king or any person in authority and power commits such excess and beating against someone as Abu Juhm radi Allahu anhu did, then retribution (qisas) can be taken from him. However, the matter can also be settled by giving and taking something between the two parties.
(2) Bedouins are naturally of harsh temperament and are also ignorant, which is why they adopted such behavior. The Messenger of Allah sallallahu alayhi wa sallam overlooked their behavior due to their ignorance, which is evidence of his forbearance and noble character. From this, it is understood that people of knowledge should bear the disrespect of the common people with patience and good character, and should not make it an issue of their ego.
(3) Other scholars have declared this narration authentic based on other supporting evidences. For details, see: (Sunan Ibn Majah (translated), Darussalam edition, Hadith: 2638)
(2) Bedouins are naturally of harsh temperament and are also ignorant, which is why they adopted such behavior. The Messenger of Allah sallallahu alayhi wa sallam overlooked their behavior due to their ignorance, which is evidence of his forbearance and noble character. From this, it is understood that people of knowledge should bear the disrespect of the common people with patience and good character, and should not make it an issue of their ego.
(3) Other scholars have declared this narration authentic based on other supporting evidences. For details, see: (Sunan Ibn Majah (translated), Darussalam edition, Hadith: 2638)
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4782
Maulana Ataullah Sajid
Benefits and Issues:
➊ Our esteemed researcher has declared the mentioned narration weak in its chain of transmission, whereas other scholars have considered it authentic. Therefore, despite the mentioned narration being weak in its chain, it is actionable and authoritative due to other supporting evidences.
For details, see: (al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 43/111, 112; Sunan Ibn Majah, edited by Dr. Bashar ‘Awwad, no. 2638; Sahih Sunan Ibn Majah by al-Albani, no. 2150).
➋ Retaliation (qisas) is also applicable in the case of wounds.
➌ Monetary compensation (diyah) in exchange for retaliation (qisas) is permissible.
➍ Diyah is only permissible when the claimant is satisfied (agrees).
➎ In cases where there is a risk that the public may object to the ruler (amir), the amir should adopt such a course of action that the door to objections is closed.
➊ Our esteemed researcher has declared the mentioned narration weak in its chain of transmission, whereas other scholars have considered it authentic. Therefore, despite the mentioned narration being weak in its chain, it is actionable and authoritative due to other supporting evidences.
For details, see: (al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 43/111, 112; Sunan Ibn Majah, edited by Dr. Bashar ‘Awwad, no. 2638; Sahih Sunan Ibn Majah by al-Albani, no. 2150).
➋ Retaliation (qisas) is also applicable in the case of wounds.
➌ Monetary compensation (diyah) in exchange for retaliation (qisas) is permissible.
➍ Diyah is only permissible when the claimant is satisfied (agrees).
➎ In cases where there is a risk that the public may object to the ruler (amir), the amir should adopt such a course of action that the door to objections is closed.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 2638
