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سنن نسائي
Nasai
كتاب القسامة والقود والدياتThe Book of Oaths (qasamah), Retaliation and Blood Money
بَابُ : ذِكْرِ اخْتِلاَفِ أَلْفَاظِ النَّاقِلِينَ لِخَبَرِ سَهْلٍ فِيهِChapter: Mentioning The Different Wordings In The Report Of Sahl
Hadith 4722
اُردوEn
قَالَ الْحَارِثُ بْنُ مِسْكِينٍ , قِرَاءَةً عَلَيْهِ وَأَنَا أَسْمَعُ : عَنْ ابْنِ الْقَاسِمِ ، حَدَّثَنِي مَالِكٌ ، عَنْ يَحْيَى بْنِ سَعِيدٍ ، عَنْ بُشَيْرِ بْنِ يَسَارٍ أَنَّهُ أَخْبَرَهُ , أَنَّ عَبْدَ اللَّهِ بْنَ سَهْلٍ الْأَنْصَارِيَّ , وَمُحَيِّصَةَ بْنَ مَسْعُودٍ خَرَجَا إِلَى خَيْبَرَ ، فَتَفَرَّقَا فِي حَوَائِجِهِمَا ، فَقُتِلَ عَبْدُ اللَّهِ بْنُ سَهْلٍ ، فَقَدِمَ مُحَيِّصَةُ ، فَأَتَى هُوَ وَأَخُوهُ حُوَيِّصَةُ , وَعَبْدُ الرَّحْمَنِ بْنُ سَهْلٍ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَذَهَبَ عَبْدُ الرَّحْمَنِ لِيَتَكَلَّمَ لِمَكَانِهِ مِنْ أَخِيهِ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " كَبِّرْ كَبِّرْ " ، فَتَكَلَّمَ حُوَيِّصَةُ , وَمُحَيِّصَةُ ، فَذَكَرُوا شَأْنَ عَبْدِ اللَّهِ بْنِ سَهْلٍ ، فَقَالَ لَهُمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " أَتَحْلِفُونَ خَمْسِينَ يَمِينًا وَتَسْتَحِقُّونَ دَمَ صَاحِبِكُمْ أَوْ قَاتِلِكُمْ ؟ " ، قَالَ مَالِكٌ : قَالَ يَحْيَى : فَزَعَمَ بُشَيْرٌ : أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَدَاهُ مِنْ عِنْدِهِ ، خَالَفَهُمْ سَعِيدُ بْنُ عُبَيْدٍ الطَّائِيُّ .
´It was narrated from Bushair bin Yasar that:` 'Abdullah bin Sahl Al-Ansari and Muhayysah bin Mas'ud went out to Khaibar, where they went their separate ways to go about their business. 'Abdullah bin Sahl was killed, and Muhayysah came (to Madinah) and went with his brother Huwayysah and 'Abdur-Rahman bin Sahl to the Messenger of Allah. 'Abdur-Rahaman started to speak, because of his position as brother (of the slain man) but the Messenger of Allah said: "Let the elders speak first." So Huyysah and Muhayysah spoken, and told him about what happened to 'Abdullah bin Sahl. The Messenger of Allah said to them: "Will you sewer fifty oaths, then you will receive compensation or be entitled to retaliate?" (In his narration) Malik said: "Yahya said: 'Bushair said that the Messenger of Allah paid the blood money himself, but Sa'eed bin 'Ubaid At-Ta'l disagreed with them (in reporting that).''
Related hadith on this topic
Brief Explanation
1؎ : In the narration of Sa‘id bin Ta’i, instead of the heirs of the murdered swearing an oath, the mention is of presenting witnesses, and then having the defendants swear an oath. Imam Bukhari has given preference to this narration (Diyat 22). According to Imam Ibn Hajar: some narrators have not mentioned the testimony, while others have; that is all there is to it. In reality, the Noble Prophet (sallallahu alayhi wa sallam) first requested testimony, and when there was no testimony, he mentioned the matter of an oath. And when the claimant could not present even this, then the matter of an oath was put to the defendants. This is also supported by the following narration of Abdullah bin ‘Amr (radi Allahu anhuma).
Explanation & Benefits
Hafiz Muhammad Ameen
Its explanation is that the other narrators of hadith from Basheer bin Yasar have mentioned only the taking of oaths, not witnesses. However, Sa’eed bin Ubaid at-Ta’i, when narrating from Basheer bin Yasar (in Hadith: 4723), contrary to the other narrators, stated that the Messenger of Allah (sallallahu alayhi wa sallam), upon the claim of the claimants—i.e., Huwayyisah, Muhayyisah, and Abdur-Rahman—said to them: “Present witnesses for your claim that our man was killed by the Jews.” They replied that they had no witnesses. Thereafter, he (sallallahu alayhi wa sallam) spoke to them about oaths. Its details will be seen in the next narration.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4722
Hafiz Muhammad Ameen
Islam has abolished only the evil customs of the Age of Ignorance (Jahiliyyah), not every custom. By the Prophet’s (sallallahu alayhi wa sallam) maintaining it, it is no longer merely a custom, but rather it has attained the status of a Shar‘i (legal) ruling.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4711
Hafiz Muhammad Ameen
The three narrators who relate this narration about Qasamah from Imam Zuhri are Yunus, Awza‘i, and Ma‘mar. The point of divergence is that when Yunus ibn Yazid and Imam Awza‘i narrated this hadith from Imam Zuhri, they narrated it as connected (mawsul), meaning that in their chain of transmission, the Companion of the Messenger of Allah (radi Allahu anhu) narrates directly from the Messenger of Allah (sallallahu alayhi wa sallam). However, Imam Ma‘mar ibn Rashid, in his chain, narrates from Sa‘id ibn al-Musayyib, the Tabi‘i, who then relates regarding the Messenger of Allah (sallallahu alayhi wa sallam). In this way, the hadith becomes mursal, that is, a Tabi‘i says that the Messenger of Allah (sallallahu alayhi wa sallam) did such and such. Despite this divergence, there is no effect on the authenticity of the aforementioned hadith, because both of them (Yunus and Awza‘i) are trustworthy and memorizers (huffaz), therefore, they are given precedence.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4712
