سنن نسائي
Nasai
كتاب تحريم الدمThe Book Of Fighting (The Prohibition Of Bloodshed)
بَابُ : الْحُكْمِ فِيمَنْ سَبَّ النَّبِيَّ صلى الله عليه وسلمChapter: The Ruling on the One Who Defames the Prophet [SAW]
Hadith 4075
اُردوEn
أَخْبَرَنَا عُثْمَانُ بْنُ عَبْدِ اللَّهِ ، قَالَ : حَدَّثَنَا عَبَّادُ بْنُ مُوسَى ، قَالَ : حَدَّثَنَا إِسْمَاعِيل بْنُ جَعْفَرٍ ، قَالَ : حَدَّثَنِي إِسْرَائِيلُ ، عَنْ عُثْمَانَ الشَّحَّامِ ، قَالَ : كُنْتُ أَقُودُ رَجُلًا أَعْمَى ، فَانْتَهَيْتُ إِلَى عِكْرِمَةَ ، فَأَنْشَأَ يُحَدِّثُنَا ، قَالَ : حَدَّثَنِي ابْنُ عَبَّاسٍ : أَنَّ أَعْمَى كَانَ عَلَى عَهْد رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَكَانَتْ لَهُ أُمُّ وَلَدٍ ، وَكَانَ لَهُ مِنْهَا ابْنَانِ ، وَكَانَتْ تُكْثِرُ الْوَقِيعَةَ بِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ , وَتَسُبُّهُ فَيَزْجُرُهَا ، فَلَا تَنْزَجِرُ ، وَيَنْهَاهَا فَلَا تَنْتَهِي ، فَلَمَّا كَانَ ذَاتَ لَيْلَةٍ ذَكَرْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ , فَوَقَعَتْ فِيهِ فَلَمْ أَصْبِرْ ، أَنْ قُمْتُ إِلَى الْمِغْوَلِ فَوَضَعْتُهُ فِي بَطْنِهَا ، فَاتَّكَأْتُ عَلَيْهِ فَقَتَلْتُهَا , فَأَصْبَحَتْ قَتِيلًا , فَذُكِرَ ذَلِكَ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَجَمَعَ النَّاسَ ، وَقَالَ : " أَنْشُدُ اللَّهَ رَجُلًا لِي عَلَيْهِ حَقٌّ , فَعَلَ مَا فَعَلَ إِلَّا قَامَ " ، فَأَقْبَلَ الْأَعْمَى يَتَدَلْدَلُ ، فَقَالَ : يَا رَسُولَ اللَّهِ ، أَنَا صَاحِبُهَا , كَانَتْ أُمَّ وَلَدِي ، وَكَانَتْ بِي لَطِيفَةً رَفِيقَةً , وَلِي مِنْهَا ابْنَانِ مِثْلُ اللُّؤْلُؤَتَيْنِ , وَلَكِنَّهَا كَانَتْ تُكْثِرُ الْوَقِيعَةَ فِيكَ وَتَشْتُمُكَ ، فَأَنْهَاهَا فَلَا تَنْتَهِي وَأَزْجُرُهَا فَلَا تَنْزَجِرُ , فَلَمَّا كَانَتِ الْبَارِحَةُ ذَكَرْتُكَ , فَوَقَعَتْ فِيكَ , فَقُمْتُ إِلَى الْمِغْوَلِ فَوَضَعْتُهُ فِي بَطْنِهَا , فَاتَّكَأْتُ عَلَيْهَا حَتَّى قَتَلْتُهَا ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " أَلَا اشْهَدُوا ، أَنَّ دَمَهَا هَدَرٌ " .
´Ibn 'Abbas narrated that :` There was a blind man during the time of the Messenger of Allah [SAW] who had an Umm Walad by whom he had two sons. She used to slander and defame the Messenger of Allah [SAW] a great deal, and he would rebuke her, but she would not pay heed, and he would forbid her to do that, but she ignored him. (The blind man said) One night I mentioned the Prophet [SAW], and she slandered him. I could not bear it so I went and got a dagger which I thrust into her stomach and leaned upon it, and killed her. In the morning she was found slain. Mention of that was made to the Prophet [SAW] and he gathered the people and said: "I adjure by Allah; a man over whom I have the right, that he should obey me, and he did what he did, to stand up." The blind man started to tremble and said: "O Messenger of Allah [SAW], I am the one who killed her. She was my Umm Walad and she was kind and gentle toward me, and I have two sons like pearls from her, but she used to slander and defame you a great deal. I forbade her, but she did not stop, and I rebuked her, but she did not pay heed. Finally, I mentioned your name and she slandered you, so I went and got a dagger which I thrust into her stomach, and leaned on it until I killed her. The Messenger of Allah [SAW] said: "I bear witness that her blood is permissible."
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
(1) The relevance of the hadith to the chapter is absolutely clear: the punishment for one who abuses the Prophet (sallallahu alayhi wa sallam) is execution.
(2) When a dhimmi (non-Muslim under Muslim protection) or a Muslim uses such insolent language regarding the sacred essence of Allah Ta’ala or the pure person of the Prophet (sallallahu alayhi wa sallam), the dhimmi’s covenant and the Muslim’s Islam are both nullified.
(3) From this hadith, it is understood that one who abuses the Noble Prophet (sallallahu alayhi wa sallam) is liable to be killed, whether male or female. If the person was a Muslim, then by abusing the Prophet, he becomes a disbeliever and an apostate, because affirmation of prophethood no longer remains, and for a Muslim, affirmation of tawhid (monotheism) and prophethood is essential. Therefore, he will be given the punishment for apostasy. If the person was a dhimmi, then by abusing the Prophet (sallallahu alayhi wa sallam), his covenant is nullified, because the protection and covenant for non-Muslims under Islamic rule is from the Messenger of Allah (sallallahu alayhi wa sallam), and abusing him is tantamount to renouncing that covenant. Thus, his blood is no longer inviolable or protected, and he will be executed. The aforementioned hadith is explicit in this meaning. That slave woman was also a disbeliever and a dhimmi, not a Muslim. The killing of Ka‘b ibn Ashraf is also a clear proof of this issue. Except if the person repents and becomes Muslim, because Islam erases all previous sins. Among the noble Imams, only Imam Abu Hanifah rahimahullah is reported to have said that “dhimmis should not be executed for this crime, because their other beliefs, which are pure disbelief and polytheism, do not make their blood lawful, so how could this crime do so?” Although they are permitted to adhere to their beliefs and practices, this is not permitted openly. Abusing the Prophet (sallallahu alayhi wa sallam) is certainly not a hidden matter, but rather an open one. Just as they are not permitted to kill anyone, likewise they are not permitted to abuse the Prophet (sallallahu alayhi wa sallam). Abusing the Prophet (sallallahu alayhi wa sallam) is certainly graver than killing a Muslim. Their status as dhimmis does not grant them license to do whatever they wish. Even ordinary people are not permitted to abuse others, let alone being permitted (Allah forbid) to abuse the Noble Prophet (sallallahu alayhi wa sallam), who is more honored than the lives and faith of the Muslims.
(4) A thousand praises, endless praises, upon the faith-driven zeal and religious fervor of that blind Companion, who was so immersed in the love of the Messenger of Allah (sallallahu alayhi wa sallam) that no parallel can be found. Although he was deprived of physical sight, this was compensated by his insight and the pinnacle of his love for the Messenger. This zealous man put to death the mother of his innocent children, his guiding stick in blindness, and his devoted life companion, because she was the destroyer of his treasure of faith and religion. The crime of this disrespectful slave woman was so grave that to show leniency or to overlook it would be contrary to the religious zeal and fervor of a believer and against the dignity of Islam.
(5) This noble hadith also indicates the heartfelt affection, love, and conscious, insightful devotion of the Companions (radi Allahu anhum), such that, in comparison, they did not give any consideration to even the closest of relatives among creation, nor did they allow any kind of expediency to come in the way. Radi Allahu Ta‘ala anhum ajma‘in.
(2) When a dhimmi (non-Muslim under Muslim protection) or a Muslim uses such insolent language regarding the sacred essence of Allah Ta’ala or the pure person of the Prophet (sallallahu alayhi wa sallam), the dhimmi’s covenant and the Muslim’s Islam are both nullified.
(3) From this hadith, it is understood that one who abuses the Noble Prophet (sallallahu alayhi wa sallam) is liable to be killed, whether male or female. If the person was a Muslim, then by abusing the Prophet, he becomes a disbeliever and an apostate, because affirmation of prophethood no longer remains, and for a Muslim, affirmation of tawhid (monotheism) and prophethood is essential. Therefore, he will be given the punishment for apostasy. If the person was a dhimmi, then by abusing the Prophet (sallallahu alayhi wa sallam), his covenant is nullified, because the protection and covenant for non-Muslims under Islamic rule is from the Messenger of Allah (sallallahu alayhi wa sallam), and abusing him is tantamount to renouncing that covenant. Thus, his blood is no longer inviolable or protected, and he will be executed. The aforementioned hadith is explicit in this meaning. That slave woman was also a disbeliever and a dhimmi, not a Muslim. The killing of Ka‘b ibn Ashraf is also a clear proof of this issue. Except if the person repents and becomes Muslim, because Islam erases all previous sins. Among the noble Imams, only Imam Abu Hanifah rahimahullah is reported to have said that “dhimmis should not be executed for this crime, because their other beliefs, which are pure disbelief and polytheism, do not make their blood lawful, so how could this crime do so?” Although they are permitted to adhere to their beliefs and practices, this is not permitted openly. Abusing the Prophet (sallallahu alayhi wa sallam) is certainly not a hidden matter, but rather an open one. Just as they are not permitted to kill anyone, likewise they are not permitted to abuse the Prophet (sallallahu alayhi wa sallam). Abusing the Prophet (sallallahu alayhi wa sallam) is certainly graver than killing a Muslim. Their status as dhimmis does not grant them license to do whatever they wish. Even ordinary people are not permitted to abuse others, let alone being permitted (Allah forbid) to abuse the Noble Prophet (sallallahu alayhi wa sallam), who is more honored than the lives and faith of the Muslims.
(4) A thousand praises, endless praises, upon the faith-driven zeal and religious fervor of that blind Companion, who was so immersed in the love of the Messenger of Allah (sallallahu alayhi wa sallam) that no parallel can be found. Although he was deprived of physical sight, this was compensated by his insight and the pinnacle of his love for the Messenger. This zealous man put to death the mother of his innocent children, his guiding stick in blindness, and his devoted life companion, because she was the destroyer of his treasure of faith and religion. The crime of this disrespectful slave woman was so grave that to show leniency or to overlook it would be contrary to the religious zeal and fervor of a believer and against the dignity of Islam.
(5) This noble hadith also indicates the heartfelt affection, love, and conscious, insightful devotion of the Companions (radi Allahu anhum), such that, in comparison, they did not give any consideration to even the closest of relatives among creation, nor did they allow any kind of expediency to come in the way. Radi Allahu Ta‘ala anhum ajma‘in.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4075
Shaykh Umar Farooq Saeedi
Benefits and Issues:
The punishment for one who insults the Prophet sallallahu alayhi wa sallam is death.
There is neither retribution (qisas) nor blood money (diyah) for this.
The act of the killer is an expression of his religious zeal and will be a cause of reward and virtue.
However, this action should be carried out through the government so that it does not become a source of discord (fitnah).
The punishment for one who insults the Prophet sallallahu alayhi wa sallam is death.
There is neither retribution (qisas) nor blood money (diyah) for this.
The act of the killer is an expression of his religious zeal and will be a cause of reward and virtue.
However, this action should be carried out through the government so that it does not become a source of discord (fitnah).
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 4361
Shaykh Safi ur-Rahman Mubarakpuri
Takhrij:
«أخرجه أبوداود، الحدود، باب الحكم فيمن سب النبي صلي الله عليه وسلم، حديث:4361.»©Explanation:
➊ This hadith proves that the punishment for one who reviles the Messenger of Allah (sallallahu alayhi wa sallam) is execution, and his blood is not protected.
➋ Similarly, if a dhimmi non-Muslim commits this crime, his punishment is also the same; the covenant of protection will not be upheld for him.
«أخرجه أبوداود، الحدود، باب الحكم فيمن سب النبي صلي الله عليه وسلم، حديث:4361.»©Explanation:
➊ This hadith proves that the punishment for one who reviles the Messenger of Allah (sallallahu alayhi wa sallam) is execution, and his blood is not protected.
➋ Similarly, if a dhimmi non-Muslim commits this crime, his punishment is also the same; the covenant of protection will not be upheld for him.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 1033
