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مجمع الزوائد ومنبع الفوائد
Majma' al-Zawa'id
كتاب الإيمان
Book of Faith
بَابٌ فِي مَا يُحَرِّمُ دَمَ الْمَرْءِ وَمَالَهُ .
What makes a person's life and property inviolable
Majma al-Zawaid — Hadith 60
اُردوEn
وَعَنْ جُنْدُبِ بْنِ سُفْيَانَ - رَجُلٌ مِنْ بَجِيلَةَ - قَالَ : إِنِّي لَعِنْدَ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - حِينَ جَاءَهُ بَشِيرٌ مِنْ سَرِيَّتِهِ فَأَخْبَرَهُ بِالنَّصْرِ الَّذِي نَصَرَ اللَّهُ سَرِيَّتَهُ ، وَبِالْفَتْحِ الَّذِي فَتَحَ اللَّهُ لَهُمْ ، وَقَالَ : يَا رَسُولَ اللَّهِ ، بَيْنَا نَحْنُ نَطْلُبُ الْقَوْمَ وَقَدْ هَزَمَهُمُ اللَّهُ - تَعَالَى - إِذْ لَحِقْتُ رَجُلًا بِالسَّيْفِ ، فَوَاقَعْتُهُ وَهُوَ يَسْعَى وَهُوَ يَقُولُ : إِنِّي مُسْلِمٌ ، إِنِّي مُسْلِمٌ . قَالَ : " فَقَتَلْتَهُ ؟ " فَقَالَ : يَا رَسُولَ اللَّهِ ، إِنَّمَا تَعَوَّذَ . قَالَ : " فَهَلَّا شَقَقْتَ عَنْ قَلْبِهِ فَنَظَرْتَ أَصَادِقٌ هُوَ أَمْ كَاذِبٌ " قَالَ : لَوْ شَقَقْتُ عَنْ قَلْبِهِ مَا كَانَ عِلْمِي ؟ هَلْ قَلْبُهُ إِلَّا بَضْعَةٌ مِنْ لَحْمٍ ؟ قَالَ : " لَا مَا فِي قَلْبِهِ تَعْلَمُ ، وَلَا لِسَانَهُ صَدَّقْتَ ! " قَالَ : يَا رَسُولَ اللَّهِ ، اسْتَغْفِرْ لِي . قَالَ : " لَا أَسْتَغْفِرُ لَكَ " فَمَاتَ ذَلِكَ الرَّجُلُ فَدَفَنُوهُ ، فَأَصْبَحَ عَلَى وَجْهِ الْأَرْضِ ، ثُمَّ دَفَنُوهُ فَأَصْبَحَ عَلَى وَجْهِ الْأَرْضِ ثَلَاثَ مَرَّاتٍ ، فَلَمَّا رَأَوْا ذَلِكَ اسْتَحْيَوْا وَخَزُوا لِمَا لَقِيَ ، فَاحْتَمَلُوهُ فَأَلْقَوْهُ فِي شِعْبٍ مِنْ تِلْكَ الشِّعَابِ .
قُلْتُ : هُوَ فِي الصَّحِيحِ بِاخْتِصَارٍ .
رَوَاهُ الطَّبَرَانِيُّ فِي الْكَبِيرِ وَأَبُو يَعْلَى ، وَفِي إِسْنَادِهِ عَبْدُ الْحَمِيدِ بْنُ بَهْرَامَ وَشَهْرُ بْنُ حَوْشَبٍ ، وَقَدِ اخْتُلِفَ فِي الِاحْتِجَاجِ بِهِمَا .
قُلْتُ : هُوَ فِي الصَّحِيحِ بِاخْتِصَارٍ .
رَوَاهُ الطَّبَرَانِيُّ فِي الْكَبِيرِ وَأَبُو يَعْلَى ، وَفِي إِسْنَادِهِ عَبْدُ الْحَمِيدِ بْنُ بَهْرَامَ وَشَهْرُ بْنُ حَوْشَبٍ ، وَقَدِ اخْتُلِفَ فِي الِاحْتِجَاجِ بِهِمَا .
Sayyiduna Jundub bin Sufyan (may Allah be pleased with him), who belonged to the tribe of "Bajilah," narrates: I was with the Prophet (peace and blessings be upon him) when a man bringing good news from one of his military expeditions came to him (peace and blessings be upon him) and informed him that Allah Almighty had helped that expedition, granted them success and given them victory. That man also said: "O Messenger of Allah! When Allah Almighty had routed the enemy and we were pursuing them, I caught up with a man with my sword. As I was about to strike him, he ran and said: 'I am a Muslim, I am a Muslim.'" The Prophet (peace and blessings be upon him) asked: "So did you kill him?" The man said: "O Messenger of Allah! He was only trying to save himself." The Prophet (peace and blessings be upon him) said: "Why did you not split open his heart, so that you could see whether he was truthful or lying?" The man said: "Even if I had split open his heart, I could not have known, for his heart is only a lump of flesh." The Prophet (peace and blessings be upon him) said: "You could neither know what was in his heart, nor did you accept what his tongue said." The man said: "O Messenger of Allah! Pray for forgiveness for me!" The Prophet (peace and blessings be upon him) said: "I will not pray for forgiveness for you." The narrator says: When that man died and the people buried him, the next day his body was lying (out of the grave) on the ground. The people buried him again, and (the next day) his body was again lying on the ground. This happened three times. When the people saw this situation, they felt ashamed and humiliated on account of that man's affair, so they picked up his body and threw it into a pit.
(Allamah al-Haythami says:) I say: This report is recorded in the "Sahih" in abridged form.
Al-Tabarani recorded it in al-Mu'jam al-Kabir, and Abu Ya'la also recorded it; its chain contains two narrators, Abd al-Hamid bin Bahram and Shahr bin Hawshab, about whom there is disagreement as to whether they may be used as evidence.
(Allamah al-Haythami says:) I say: This report is recorded in the "Sahih" in abridged form.
Al-Tabarani recorded it in al-Mu'jam al-Kabir, and Abu Ya'la also recorded it; its chain contains two narrators, Abd al-Hamid bin Bahram and Shahr bin Hawshab, about whom there is disagreement as to whether they may be used as evidence.
