سنن ابن ماجه
Ibn Majah
كتاب الدياتThe Chapters on Blood Money
بَابُ : الْجَارِحِ يَفْتَدِي بِالْقَوَدِChapter: One Who Inflicts A Wound May Ransom Himself By Paying The Compensatory Money
Hadith 2638
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ ، أَنْبَأَنَا مَعْمَرٌ ، عَنِ الزُّهْرِيِّ ، عَنْ عُرْوَةَ ، عَنْ عَائِشَةَ ، أَنّ رَسُولَ اللَّهِ 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 " فَرَضُوا ، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنِّي خَاطِبٌ عَلَى النَّاسِ وَمُخْبِرُهُمْ بِرِضَاكُمْ " ، قَالُوا : نَعَمْ ، فَخَطَبَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ :" إِنَّ هَؤُلَاءِ اللَّيْثِيِّينَ أَتَوْنِي يُرِيدُونَ الْقَوَدَ ، فَعَرَضْتُ عَلَيْهِمْ كَذَا وَكَذَا أَرَضِيتُمْ " ، قَالُوا : لَا ، فَهَمَّ بِهِمْ الْمُهَاجِرُونَ فَأَمَرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَكُفُّوا فَكَفُّوا ثُمَّ دَعَاهُمْ فَزَادَهُمْ ، فَقَالَ : " أَرَضِيتُمْ ؟ " قَالُوا : نَعَمْ ، قَالَ : " إِنِّي خَاطِبٌ عَلَى النَّاسِ وَمُخْبِرُهُمْ بِرِضَاكُمْ " ، قَالُوا : نَعَمْ ، فَخَطَبَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، ثُمَّ قَالَ : " أَرَضِيتُمْ " ، قَالُوا : نَعَمْ . قَالَ ابْن مَاجَةَ : سَمِعْت مُحَمَّدَ بْنَ يَحْيَى يَقُولُ : تَفَرَّدَ بِهَذَا مَعْمَرٌ لَا أَعْلَمُ رَوَاهُ غَيْرُهُ .
´It was narrated from 'Aishah that :` the Messenger of Allah (ﷺ) sent Abu Jahm bin Hudhaifah to collect Sadaqah. A man disputed with him concerning his Sadaqah, and Abu Jahm struck him and wounded his head. They came to Prophet (ﷺ) and said: “Compensatory money, O Messenger of Allah (ﷺ)!” The Prophet (ﷺ) said: “You will have such and such,” but they did not accept that. He said: “You will have such and such,” and they agreed. Then the Prophet (ﷺ) said: “I am going to address the people and tell them that you agreed.” They said: “Yes.” So the Prophet (ﷺ) addressed (the people) and said: “These people of Laith came to me seeking compensatory money, and I have offered them such and such. Do you agree?” They said: “No.” The Emigrants wanted to attack them, but the Prophet (ﷺ) told them not to, so they refrained. Then he called them and offered them more and said: “Do you agree?” They said: “Yes.” He said: “I am going to address the people and tell them that you agreed.” They said: “Yes.” So the Prophet (ﷺ) addressed (the people) then said: “Do you Agree?” They said: “Yes.”
Related hadith on this topic
Explanation & Benefits
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
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
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
