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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الحدود
Book of Prescribed Punishments
مَنْ يُخَالِفْ دِينَهُ مِنَ الْمُسْلِمِينَ فَاقْتُلُوهُ
Whoever among the Muslims changes his religion, kill him
Mustadrak al-Hakim — Hadith 8293
اُردوEn
أخبرنا أبو العباس محمد بن أحمد المحبوبي، حدثنا سعيد بن مسعود، حدثنا عبيد الله بن موسى، أخبرنا علي بن صالح، عن سِمَاك بن حرب، عن عِكرمة، عن ابن عباس قال: كانت قُرَيظَةُ والنَّضِيرُ، وكان [النضيرُ أشرفَ] (2) من قريظةَ، فكان إذا قَتَلَ رجلٌ من قريظةَ رجلًا من النضير قُتِلَ به، وإذا قَتَلَ رجلٌ من النَّضير رجلًا من قريظةَ [فُدِيَ بمئةِ وَسْقٍ من تمر، فلما بُعِثَ النبيُّ ﷺ قَتَلَ رجلٌ من النَّضير رجلًا من قريظةَ] (3) قالوا: ادفَعُوه إلينا نقتُلْه، فقالوا: بينَنا وبينَكم النبيُّ ﷺ، فأتَوه فنزلت: ﴿وَإِنْ حَكَمْتَ فَاحْكُم بَيْنَهُم بِالْقِسْطِ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ﴾ [المائدة: 42] [والقِسطُ] النَّفْسُ بالنَّفسِ، ثم نزلت: ﴿أَفَحُكْمَ الْجَاهليَّةِ يَبْغُونَ﴾ [المائدة: 50] (4).
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8094 - صحيح
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8094 - صحيح
It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) that (in Madinah) there were two tribes, Banu Qurayzah and Banu Nadir, and Banu Nadir had superiority over Banu Qurayzah. So when a man of Banu Qurayzah killed a man of Banu Nadir, he was killed in return for him, but when a man of Banu Nadir killed a man of Banu Qurayzah, instead of retaliation (qisas), his blood money was fixed at a hundred wasqs of dates. When the Prophet (peace and blessings be upon him) was sent, a man of Banu Nadir killed a man of Banu Qurayzah. They demanded: Hand him over to us so that we may kill him in retaliation. The others said: The Prophet (peace and blessings be upon him) will judge between us and you. They came to him (peace and blessings be upon him), and this verse was revealed: "And if you judge, judge between them with justice; indeed Allah loves those who act justly" [Surah al-Ma'idah: 42]. And justice (qist) is that a life be taken for a life. Then this verse was revealed: "Is it the judgment of (the time of) ignorance they seek?" [Surah al-Ma'idah: 50]
This hadith has a sahih (authentic) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it.
This hadith has a sahih (authentic) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) في النسخ الخطية: وكان أشراف من قريظة، والمثبت من رواية عبيد الله بن موسى الآتي تخريجها.
Note / Clarification: In the handwritten manuscripts the words were "wa-kana ashraf min Qurayzah"; the text we have recorded is taken from the narration of Ubaydullah bin Musa, whose sources are given below.
(3) ما بين المعقوفين أثبتناه من رواية عبيد الله بن موسى.
Note / Clarification: The wording between the square brackets we have recorded from the narration of Ubaydullah bin Musa.
(4) إسناده ضعيف، ففي بعض روايات سماك بن حرب عن عكرمة اضطراب، وقد اختلف على عكرمة في لفظه كما سيأتي. علي بن صالح: هو ابن صالح بن حي الهمداني.
Grading: Its chain is "da'if" (weak), because some of the narrations of Simak bin Harb from Ikrimah contain "idtirab" (inconsistency), and there is also disagreement from Ikrimah about its wording, as will come.
Technical note / Defect ('illah): Ali bin Salih is "Ali bin Salih bin Hayy al-Hamdani".
وأخرجه أبو داود (4494)، والنسائي (6908)، وابن حبان (5057) من طرق عن عبيد الله بن موسى، بهذا الإسناد.
Reference / Source: Abu Dawud (4494), al-Nasa'i (6908) and Ibn Hibban (5057) narrated it through various routes from Ubaydullah bin Musa, with this same chain.
وخالف سماكًا في لفظه داودُ بن حصين، فرواه عن عكرمة عن ابن عباس، قال: لما نزلت هذه الآية ﴿فَإِن جَاءُوكَ فَأَحْكُم بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ وَإِن تُعْرِضْ عَنْهُمْ فَلَن يَضُرُّوكَ شَيْئًا وَإِنْ حَكَمْتَ فَاحْكُم بَيْنَهُم بِالْقِسْطِ﴾ الآية، قال: كان بنو النضير إذا قتلوا من بني قريظة أدَّوا نصف الدية، وإذا قتل بنو قريظة من بني النضير أدَّوا إليهم الدية كاملةً، فسوَّى رسول الله ﷺ بينهم. أخرجه كذلك أحمد 5 / (3434)، وأبو داود (3591)، والنسائي (6909).
Technical note / Defect ('illah): Dawud bin al-Husayn contradicted Simak in the wording (of the text). He narrated it from Ikrimah, from Ibn Abbas (may Allah be pleased with him), that:
Details of the narration: When this verse was revealed: ﴿So if they come to you, judge between them or turn away from them; and if you turn away from them, they will not harm you at all; and if you judge, judge between them with justice﴾, Ibn Abbas (may Allah be pleased with him) said: (The situation was that) when Banu al-Nadir killed someone from Banu Qurayzah they paid half the blood money, and when Banu Qurayzah killed someone from Banu al-Nadir they paid them the full blood money. So the Messenger of Allah (peace and blessings be upon him) made them equal.
Reference / Source: Ahmad (5/3434), Abu Dawud (3591) and al-Nasa'i (6909) narrated it in this way.
ورواية داود بن حصين عن عكرمة فيها كلام أيضًا، فقد روى أبو حاتم الرازي - كما في "الجرح والتعديل" 3/ 409 - عن علي بن المديني: أنَّ ما روى داود بن حصين عن عكرمة فمنكر الحديث. ونقل العقيلي في "الضعفاء" عن ابن المديني أيضًا أنه قال: مرسل الشعبي وسعيد بن المسيب أحبُّ إليَّ من داود بن الحصين عن عكرمة عن ابن عباس.
Technical note / Defect ('illah): The narration of Dawud bin al-Husayn from Ikrimah is also criticised: Abu Hatim al-Razi reported in "al-Jarh wa'l-Ta'dil" (3/409) from Ali bin al-Madini that: "What Dawud bin al-Husayn narrates from Ikrimah is munkar al-hadith (i.e., not acceptable)." And al-Uqayli in "al-Du'afa'" also reported from Ibn al-Madini that he said: "The mursal narrations of al-Sha'bi and Sa'id bin al-Musayyab are dearer to me than what Dawud bin al-Husayn narrates via Ikrimah from Ibn Abbas."
وبنحو رواية داود بن حصين رواه عبد الرحمن بن أبي الزِّناد، عن أبيه، عن عبيد الله بن عبد الله بن عتبة بن مسعود، عن ابن عباس. أخرجه أحمد مطولًا 4 / (2212)، وأبو داود مختصرًا (3576).
Corroborating chains and supporting reports: Similar to the narration of Dawud bin al-Husayn, Abd al-Rahman bin Abi al-Zinad narrated it from his father, from Ubaydullah bin Abdullah bin Utbah bin Mas'ud, from Ibn Abbas (may Allah be pleased with him).
Reference / Source: Ahmad (4/2212) narrated it at length and Abu Dawud (3576) in abridged form.
وعبد الرحمن بن أبي الزناد ليس بذاك الثقة.
Grading: And (the narrator) Abd al-Rahman bin Abi al-Zinad is not all that trustworthy.
ويعكِّر على حديث ابن عباس هذا ما رواه مسلم (1700)، وأحمد 30/ (18525)، وأبو داود (4447)، وابن ماجه (2558)، والنسائي (7180) وغيرهم من طريق عبد الله بن مرّة، عن البراء بن عازب، قال: مُرَّ على النبي ﷺ بيهودي محمَّمًا مجلودًا، فدعاهم ﷺ، فقال: "هكذا تجدون حدَّ الزاني في كتابكم؟ " قالوا: نعم، فدعا رجلًا من علمائهم، فقال: "أنشدك بالله الذي أنزل التوراة على موسى، أهكذا تجدون حدَّ الزاني في كتابكم؟ " قال: لا، ولولا أنك نشدتني بهذا لم أخبرك، نجدُه الرجم، ولكنه كثر في أشرافنا، فكنا إذا أخذنا الشريف تركناه، وإذا أخذنا الضعيف أقمنا عليه الحد، قلنا: تعالوا فلنجتمع على شيء نقيمه على الشريف والوضيع، فجعلنا التحميم والجلدَ مكان الرجم، فقال رسول الله ﷺ: "اللهم إني أول من أحيا أمرَك إذ أماتوه"، فأمر به فرجم، فأنزل الله ﷿: ﴿يَاأَيُّهَا الرَّسُولُ لَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ﴾ إلى قوله: ﴿إِنْ أُوتِيتُمْ هَذَا فَخُذُوهُ﴾ [المائدة: 41]، يقول: ائتوا محمدًا ﷺ، فإن أمركم بالتحميم والجلد فخذوه، وإن أفتاكم بالرجم فاحذروا، فأنزل الله تعالى: ﴿وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْكَافِرُونَ﴾، ﴿وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الظَّالِمُونَ﴾، ﴿وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْفَاسِقُونَ﴾، في الكفّار كلها. والتحميم: تسويد الوجه، من الحُمَمة: وهي الفحمة. وبنحو حديث البراء جاء من حديث أبي هريرة عند أبي داود (4451)، لكن فيه شيخ للزهري زكَّاه ولم يسمّه.
Technical note / Defect ('illah): This hadith of Ibn Abbas (may Allah be pleased with him) is called into question by the narration which Muslim (1700), Ahmad (30/18525), Abu Dawud (4447), Ibn Majah (2558), al-Nasa'i (7180) and others narrated through the route of Abdullah bin Murrah, from al-Bara' bin Azib (may Allah be pleased with him).
Details of the narration: Al-Bara' bin Azib says: A Jew whose face had been blackened and who had been flogged was brought past the Prophet (peace and blessings be upon him). He (peace and blessings be upon him) called them and said: "Is this the prescribed punishment (hadd) for the adulterer that you find in your Book?" They said: Yes. Then he (peace and blessings be upon him) called one of their scholars and said: "I adjure you by Allah who revealed the Torah to Musa (peace be upon him): is this the punishment for the adulterer that you find in your Book?" He said: No, and had you not adjured me by this I would not have told you. We find its punishment to be "stoning", but this crime became common among our nobles, so when we caught a noble we would let him go, and when we caught a weak person we would carry out the hadd on him. We said: Come, let us agree on a punishment that we will carry out on both the noble and the lowly; so we settled on "tahmim" (blackening the face) and flogging in place of stoning. At this the Messenger of Allah (peace and blessings be upon him) said: "O Allah, I am the first to revive Your command after they had let it die." Then he gave the order and the man was stoned. Thereupon Allah the Exalted revealed these verses: from ﴿O Messenger, let not those who hasten into disbelief grieve you﴾ up to ﴿If you are given this, take it﴾ (Surat al-Ma'idah: 41). (The Jews were saying): Go to Muhammad (peace and blessings be upon him); if he orders you to blacken the face and flog, accept it, and if he gives a ruling of stoning, beware. Then Allah revealed these verses: ﴿And whoever does not judge by what Allah has revealed﴾ (then it is they who are the disbelievers; it is they who are the wrongdoers; it is they who are the defiantly disobedient). All of these verses are about the disbelievers.
Note / Clarification: "Al-tahmim" means blackening the face; it is derived from "humamah", which means charcoal. A narration like the hadith of al-Bara' has also come from Abu Hurayrah (may Allah be pleased with him) in Abu Dawud (4451), but it contains a shaykh of al-Zuhri whom he vouched for but did not name (he is unnamed).
ومن حديث جابر عند الحميدي (1331)، وأصله في "صحيح مسلم" (1699) مختصرًا.
Reference / Source: This narration is found as a hadith of Jabir (may Allah be pleased with him) in Musnad al-Humaydi (1331), and its basis is in "Sahih Muslim" (1699) in abridged form.
وأخرج القصة من دون ذكر الآية البخاري (3635)، ومسلم (1699) من حديث ابن عمر.
Reference / Source: Al-Bukhari (3635) and Muslim (1699) narrated only this incident (story), without mention of the verse, as a hadith of Ibn Umar (may Allah be pleased with him).
Note / Clarification: In the handwritten manuscripts the words were "wa-kana ashraf min Qurayzah"; the text we have recorded is taken from the narration of Ubaydullah bin Musa, whose sources are given below.
(3) ما بين المعقوفين أثبتناه من رواية عبيد الله بن موسى.
Note / Clarification: The wording between the square brackets we have recorded from the narration of Ubaydullah bin Musa.
(4) إسناده ضعيف، ففي بعض روايات سماك بن حرب عن عكرمة اضطراب، وقد اختلف على عكرمة في لفظه كما سيأتي. علي بن صالح: هو ابن صالح بن حي الهمداني.
Grading: Its chain is "da'if" (weak), because some of the narrations of Simak bin Harb from Ikrimah contain "idtirab" (inconsistency), and there is also disagreement from Ikrimah about its wording, as will come.
Technical note / Defect ('illah): Ali bin Salih is "Ali bin Salih bin Hayy al-Hamdani".
وأخرجه أبو داود (4494)، والنسائي (6908)، وابن حبان (5057) من طرق عن عبيد الله بن موسى، بهذا الإسناد.
Reference / Source: Abu Dawud (4494), al-Nasa'i (6908) and Ibn Hibban (5057) narrated it through various routes from Ubaydullah bin Musa, with this same chain.
وخالف سماكًا في لفظه داودُ بن حصين، فرواه عن عكرمة عن ابن عباس، قال: لما نزلت هذه الآية ﴿فَإِن جَاءُوكَ فَأَحْكُم بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ وَإِن تُعْرِضْ عَنْهُمْ فَلَن يَضُرُّوكَ شَيْئًا وَإِنْ حَكَمْتَ فَاحْكُم بَيْنَهُم بِالْقِسْطِ﴾ الآية، قال: كان بنو النضير إذا قتلوا من بني قريظة أدَّوا نصف الدية، وإذا قتل بنو قريظة من بني النضير أدَّوا إليهم الدية كاملةً، فسوَّى رسول الله ﷺ بينهم. أخرجه كذلك أحمد 5 / (3434)، وأبو داود (3591)، والنسائي (6909).
Technical note / Defect ('illah): Dawud bin al-Husayn contradicted Simak in the wording (of the text). He narrated it from Ikrimah, from Ibn Abbas (may Allah be pleased with him), that:
Details of the narration: When this verse was revealed: ﴿So if they come to you, judge between them or turn away from them; and if you turn away from them, they will not harm you at all; and if you judge, judge between them with justice﴾, Ibn Abbas (may Allah be pleased with him) said: (The situation was that) when Banu al-Nadir killed someone from Banu Qurayzah they paid half the blood money, and when Banu Qurayzah killed someone from Banu al-Nadir they paid them the full blood money. So the Messenger of Allah (peace and blessings be upon him) made them equal.
Reference / Source: Ahmad (5/3434), Abu Dawud (3591) and al-Nasa'i (6909) narrated it in this way.
ورواية داود بن حصين عن عكرمة فيها كلام أيضًا، فقد روى أبو حاتم الرازي - كما في "الجرح والتعديل" 3/ 409 - عن علي بن المديني: أنَّ ما روى داود بن حصين عن عكرمة فمنكر الحديث. ونقل العقيلي في "الضعفاء" عن ابن المديني أيضًا أنه قال: مرسل الشعبي وسعيد بن المسيب أحبُّ إليَّ من داود بن الحصين عن عكرمة عن ابن عباس.
Technical note / Defect ('illah): The narration of Dawud bin al-Husayn from Ikrimah is also criticised: Abu Hatim al-Razi reported in "al-Jarh wa'l-Ta'dil" (3/409) from Ali bin al-Madini that: "What Dawud bin al-Husayn narrates from Ikrimah is munkar al-hadith (i.e., not acceptable)." And al-Uqayli in "al-Du'afa'" also reported from Ibn al-Madini that he said: "The mursal narrations of al-Sha'bi and Sa'id bin al-Musayyab are dearer to me than what Dawud bin al-Husayn narrates via Ikrimah from Ibn Abbas."
وبنحو رواية داود بن حصين رواه عبد الرحمن بن أبي الزِّناد، عن أبيه، عن عبيد الله بن عبد الله بن عتبة بن مسعود، عن ابن عباس. أخرجه أحمد مطولًا 4 / (2212)، وأبو داود مختصرًا (3576).
Corroborating chains and supporting reports: Similar to the narration of Dawud bin al-Husayn, Abd al-Rahman bin Abi al-Zinad narrated it from his father, from Ubaydullah bin Abdullah bin Utbah bin Mas'ud, from Ibn Abbas (may Allah be pleased with him).
Reference / Source: Ahmad (4/2212) narrated it at length and Abu Dawud (3576) in abridged form.
وعبد الرحمن بن أبي الزناد ليس بذاك الثقة.
Grading: And (the narrator) Abd al-Rahman bin Abi al-Zinad is not all that trustworthy.
ويعكِّر على حديث ابن عباس هذا ما رواه مسلم (1700)، وأحمد 30/ (18525)، وأبو داود (4447)، وابن ماجه (2558)، والنسائي (7180) وغيرهم من طريق عبد الله بن مرّة، عن البراء بن عازب، قال: مُرَّ على النبي ﷺ بيهودي محمَّمًا مجلودًا، فدعاهم ﷺ، فقال: "هكذا تجدون حدَّ الزاني في كتابكم؟ " قالوا: نعم، فدعا رجلًا من علمائهم، فقال: "أنشدك بالله الذي أنزل التوراة على موسى، أهكذا تجدون حدَّ الزاني في كتابكم؟ " قال: لا، ولولا أنك نشدتني بهذا لم أخبرك، نجدُه الرجم، ولكنه كثر في أشرافنا، فكنا إذا أخذنا الشريف تركناه، وإذا أخذنا الضعيف أقمنا عليه الحد، قلنا: تعالوا فلنجتمع على شيء نقيمه على الشريف والوضيع، فجعلنا التحميم والجلدَ مكان الرجم، فقال رسول الله ﷺ: "اللهم إني أول من أحيا أمرَك إذ أماتوه"، فأمر به فرجم، فأنزل الله ﷿: ﴿يَاأَيُّهَا الرَّسُولُ لَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ﴾ إلى قوله: ﴿إِنْ أُوتِيتُمْ هَذَا فَخُذُوهُ﴾ [المائدة: 41]، يقول: ائتوا محمدًا ﷺ، فإن أمركم بالتحميم والجلد فخذوه، وإن أفتاكم بالرجم فاحذروا، فأنزل الله تعالى: ﴿وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْكَافِرُونَ﴾، ﴿وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الظَّالِمُونَ﴾، ﴿وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْفَاسِقُونَ﴾، في الكفّار كلها. والتحميم: تسويد الوجه، من الحُمَمة: وهي الفحمة. وبنحو حديث البراء جاء من حديث أبي هريرة عند أبي داود (4451)، لكن فيه شيخ للزهري زكَّاه ولم يسمّه.
Technical note / Defect ('illah): This hadith of Ibn Abbas (may Allah be pleased with him) is called into question by the narration which Muslim (1700), Ahmad (30/18525), Abu Dawud (4447), Ibn Majah (2558), al-Nasa'i (7180) and others narrated through the route of Abdullah bin Murrah, from al-Bara' bin Azib (may Allah be pleased with him).
Details of the narration: Al-Bara' bin Azib says: A Jew whose face had been blackened and who had been flogged was brought past the Prophet (peace and blessings be upon him). He (peace and blessings be upon him) called them and said: "Is this the prescribed punishment (hadd) for the adulterer that you find in your Book?" They said: Yes. Then he (peace and blessings be upon him) called one of their scholars and said: "I adjure you by Allah who revealed the Torah to Musa (peace be upon him): is this the punishment for the adulterer that you find in your Book?" He said: No, and had you not adjured me by this I would not have told you. We find its punishment to be "stoning", but this crime became common among our nobles, so when we caught a noble we would let him go, and when we caught a weak person we would carry out the hadd on him. We said: Come, let us agree on a punishment that we will carry out on both the noble and the lowly; so we settled on "tahmim" (blackening the face) and flogging in place of stoning. At this the Messenger of Allah (peace and blessings be upon him) said: "O Allah, I am the first to revive Your command after they had let it die." Then he gave the order and the man was stoned. Thereupon Allah the Exalted revealed these verses: from ﴿O Messenger, let not those who hasten into disbelief grieve you﴾ up to ﴿If you are given this, take it﴾ (Surat al-Ma'idah: 41). (The Jews were saying): Go to Muhammad (peace and blessings be upon him); if he orders you to blacken the face and flog, accept it, and if he gives a ruling of stoning, beware. Then Allah revealed these verses: ﴿And whoever does not judge by what Allah has revealed﴾ (then it is they who are the disbelievers; it is they who are the wrongdoers; it is they who are the defiantly disobedient). All of these verses are about the disbelievers.
Note / Clarification: "Al-tahmim" means blackening the face; it is derived from "humamah", which means charcoal. A narration like the hadith of al-Bara' has also come from Abu Hurayrah (may Allah be pleased with him) in Abu Dawud (4451), but it contains a shaykh of al-Zuhri whom he vouched for but did not name (he is unnamed).
ومن حديث جابر عند الحميدي (1331)، وأصله في "صحيح مسلم" (1699) مختصرًا.
Reference / Source: This narration is found as a hadith of Jabir (may Allah be pleased with him) in Musnad al-Humaydi (1331), and its basis is in "Sahih Muslim" (1699) in abridged form.
وأخرج القصة من دون ذكر الآية البخاري (3635)، ومسلم (1699) من حديث ابن عمر.
Reference / Source: Al-Bukhari (3635) and Muslim (1699) narrated only this incident (story), without mention of the verse, as a hadith of Ibn Umar (may Allah be pleased with him).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 8293
