Hadith 1001
اُردوEn
وعن عمرو بن شعيب عن أبيه عن جده رضي الله عنهما أن رجلا طعن رجلا بقرن في ركبته فجاء إلى النبي صلى الله عليه وآله وسلم فقال: أقدني فقال : «حتى تبرأ » ثم جاء إليه فقال : أقدني ، فأقاده ، ثم جاء إليه فقال : يا رسول الله عرجت فقال : «قد نهيتك فعصيتني فأبعدك الله وبطل عرجك » ثم نهى رسول الله صلى الله عليه وآله وسلم أن يقتص من جرح حتى يبرأ صاحبه . رواه أحمد والدارقطني وأعل بالإرسال.
'Amro bin Shu’aib narrated on the authority of his father, on the authority of his grandfather (RAA), that a man stabbed another man in his knee with a horn. So he came to the Messenger of Allah (ﷺ) and said, ‘Retaliate on my behalf.’’ The Messenger of Allah (ﷺ) said to him, “Wait until your wound has healed.” The man came again and said, ‘O Messenger of Allah! Retaliate on my behalf.’ So, he allowed him to retaliate against the one who attacked him (by stabbing him the same way). Then he came again to the Messenger of Allah (ﷺ) and said, ‘O Messenger of Allah! I have become lame.’ The Messenger of Allah (ﷺ) said to him, “I forbade you (to take retaliation until your wound was healed) but you disobeyed me, may Allah keep you away from His mercy (for your disobedience), and as for your lameness you are not entitled to any compensation (as he retaliated before he discovered the lameness otherwise he would have been entitled half the Diyah).” Then Allah]s Messenger prohibited the following, ‘No retaliation is to be made for a wound before the victim is totally recovered.’ Related by Ahmad and Ad-Daraqutni.
Explanation & Benefits
Shaykh Safi ur-Rahman Mubarakpuri
Takhrij:
«أخرجه أحمد:2 /217، والدارقطني: 3 /88، ابن جريج مدلس وعنعن.»©
Explanation:
➊ According to this hadith, the blood money (diyah) for wounds should be taken only after the wounds have healed and the injured person has recovered. According to the majority of the scholars (rahimahumullah), it is obligatory to wait for this, while Imam Shafi'i (rahimahullah) considers it recommended (mustahabb). The reason for this is that it is quite possible that the wound may worsen and, as a result, the limb may be lost, whereas in both these cases the blood money (diyah) is different.
➋ In the aforementioned incident, the man acted impatiently and hastily, and did not act upon the guidance of the Prophet (sallallahu alayhi wa sallam), so he received only five camels, whereas when he became lame due to the worsening of the wound, at that time he was entitled to fifty camels. Due to impatience, haste, and not paying attention to the command of the Messenger of Allah (sallallahu alayhi wa sallam), he had to settle for only five camels.
➌ The aforementioned narration is weak in its chain (isnad), however, its meaning is correct because the issue mentioned is also supported by other narrations. For further details, see: (Al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: (11/607, 608))
«أخرجه أحمد:2 /217، والدارقطني: 3 /88، ابن جريج مدلس وعنعن.»©
Explanation:
➊ According to this hadith, the blood money (diyah) for wounds should be taken only after the wounds have healed and the injured person has recovered. According to the majority of the scholars (rahimahumullah), it is obligatory to wait for this, while Imam Shafi'i (rahimahullah) considers it recommended (mustahabb). The reason for this is that it is quite possible that the wound may worsen and, as a result, the limb may be lost, whereas in both these cases the blood money (diyah) is different.
➋ In the aforementioned incident, the man acted impatiently and hastily, and did not act upon the guidance of the Prophet (sallallahu alayhi wa sallam), so he received only five camels, whereas when he became lame due to the worsening of the wound, at that time he was entitled to fifty camels. Due to impatience, haste, and not paying attention to the command of the Messenger of Allah (sallallahu alayhi wa sallam), he had to settle for only five camels.
➌ The aforementioned narration is weak in its chain (isnad), however, its meaning is correct because the issue mentioned is also supported by other narrations. For further details, see: (Al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: (11/607, 608))
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 1001
