سنن نسائي
Nasai
كتاب القسامة والقود والدياتThe Book of Oaths (qasamah), Retaliation and Blood Money
بَابُ : السُّلْطَانُ يُصَابُ عَلَى يَدِهِChapter: Intervention of the Ruler
Hadith 4782
اُردوEn
أَخْبَرَنَا مُحَمَّدُ بْنُ رَافِعٍ ، قَالَ : حَدَّثَنَا عَبْدُ الرَّزَّاقِ ، عَنْ مَعْمَرٍ ، عَنِ الزُّهْرِيِّ ، عَنْ عُرْوَةَ ، عَنْ عَائِشَةَ : أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَعَثَ أَبَا جَهْمِ بْنَ حُذَيْفَةَ مُصَدِّقًا فَلَاحَّهُ رَجُلٌ فِي صَدَقَتِهِ فَضَرَبَهُ أَبُو جَهْمٍ ، فَأَتَوْا النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ : الْقَوَدُ يَا رَسُولَ اللَّهِ ، فَقَالَ : " لَكُمْ كَذَا وَكَذَا " ، فَلَمْ يَرْضَوْا بِهِ ، فَقَالَ : " لَكُمْ كَذَا وَكَذَا " ، فَرَضُوا بِهِ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنِّي خَاطِبٌ عَلَى النَّاسِ وَمُخْبِرُهُمْ بِرِضَاكُمْ " ، قَالُوا : نَعَمْ ، فَخَطَبَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ : " إِنَّ هَؤُلَاءِ أَتَوْنِي يُرِيدُونَ الْقَوَدَ ، فَعَرَضْتُ عَلَيْهِمْ كَذَا وَكَذَا ، فَرَضُوا " ، قَالُوا : لَا , فَهَمَّ الْمُهَاجِرُونَ بِهِمْ , فَأَمَرَهُمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَكُفُّوا ، فَكَفُّوا ، ثُمَّ دَعَاهُمْ ، قَالَ : " أَرَضِيتُمْ ؟ " ، قَالُوا : نَعَمْ ، قَالَ : " فَإِنِّي خَاطِبٌ عَلَى النَّاسِ وَمُخْبِرُهُمْ بِرِضَاكُمْ " ، قَالُوا : نَعَمْ ، فَخَطَبَ النَّاسَ ، ثُمَّ قَالَ : " أَرَضِيتُمْ ؟ " ، قَالُوا : نَعَمْ .
´It was narrated from 'Aishah that:` the Messenger of Allah sent Abu Jahm bin Hudhaifah to collect Zakah and a man argued with him about his Sadaqah, so Abu Jahm struck him. They came to the prophet and he said: "Diyah, O Messenger of Allah." He said: "You will have such and such," but they did not accept it. The Messenger of Allah said: "You will have such and such," and they accepted it. The Messenger of Allah said: "I am going to address the people and tell them that you accepted it." They said: "Yes." So the Prophet addressed (the people) and said: "Those people came to me seeking compensation, and I offered them such as such, and they accepted." They said: "No." The Muhajirun wanted to attack them, but the Messenger of Allah ordered them to refrain, so they refrained. Then he called them and said: "Do you accept?" They said:" Yes." He said: "I and going to address the people and tell them that you accepted it." They said: "Yes." So the Prophet addressed (the people), then he said: "Do you accept?" They said: "Yes."
Related hadith on this topic
Explanation & Benefits
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
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
