سنن الدارقطني
Daraqutni
كتاب الحدود والديات وغيرهDiscussion on Hudud (Prescribed Punishments)
كِتَابُ الْحُدُودِ وَالدِّيَاتِ وَغَيْرِهِBook of Hudud, Blood Money, and Others
Hadith 3365
اُردوEn
حَدَّثَنَا بِهِ الْقَاضِي حَدَّثَنَا بِهِ الْقَاضِي الْمَحَامِلِيُّ ، نَا الْعَبَّاسُ بْنُ يَزِيدَ ، نَا وَكِيعٌ ، عَنْ سُفْيَانَ ، عَنْ مَنْصُورٍ ، عَنْ إِبْرَاهِيمَ ، عَنْ عَبْدِ اللَّهِ ، قَالَ : " دِيَةُ الْخَطَأِ أَخْمَاسًا " ، ثُمَّ فَسَّرَهَا كَمَا فَسَّرَهَا أَبُو عُبَيْدَةَ وَعَلْقَمَةُ عَنْهُ سَوَاءً ، فَهَذِهِ الرِّوَايَةُ وَإِنْ كَانَ فِيهَا إِرْسَالٌ فَإِبْرَاهِيمُ النَّخَعِيُّ هُوَ أَعْلَمُ النَّاسِ بِعَبْدِ اللَّهِ وَبِرَأْيِهِ وَبِفُتْيَاهُ ، قَدْ أَخَذَ ذَلِكَ عَنْ أَخْوَالِهِ عَلْقَمَةَ ، وَالأَسْوَدِ ، وَعَبْدِ الرَّحْمَنِ ابْنَيْ يَزِيدَ ، وَغَيْرِهِمْ مِنْ كُبَرَاءِ أَصْحَابِ عَبْدِ اللَّهِ ، وَهُوَ الْقَائِلُ : " إِذَا قُلْتُ لَكُمْ : قَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ ، فَهُوَ عَنْ جَمَاعَةٍ مِنْ أَصْحَابِهِ عَنْهُ ، وَإِذَا سَمِعْتُهُ مِنْ رَجُلٍ وَاحِدٍ سَمَّيْتُهُ لَكُمْ . وَوَجْهٌ آخَرُ : وَهُوَ أَنَّ الْخَبَرَ الْمَرْفُوعَ الَّذِي فِيهِ ذِكْرُ بَنِي الْمَخَاضِ لا نَعْلَمُهُ ، رَوَاهُ إِلا خِشْفُ بْنُ مَالِكٍ ، عَنِ ابْنِ مَسْعُودٍ ، وَهُوَ رَجُلٌ مَجْهُولٌ ، وَلَمْ يَرْوِهِ عَنْهُ إِلا زَيْدُ بْنُ جُبَيْرِ بْنِ حَرْمَلٍ الْجُشَمِيُّ ، وَأَهْلُ الْعِلْمِ بِالْحَدِيثِ لا يَحْتَجُّونَ بِخَبَرٍ يَنْفَرِدُ بِرِوَايَتِهِ رَجُلٌ غَيْرُ مَعْرُوفٍ ، وَإِنَّمَا يَثْبُتُ الْعِلْمُ عِنْدَهُمْ بِالْخَبَرِ إِذَا كَانَ رُوَاتُهُ عَدْلا مَشْهُورًا ، أَوْ رَجُلٌ قَدِ ارْتَفَعَ اسْمُ الْجَهَالَةِ عَنْهُ ، وَارْتِفَاعُ اسْمِ الْجَهَالَةِ عَنْهُ أَنْ يَرْوِيَ عَنْهُ رَجُلانِ فَصَاعِدًا ، فَإِذَا كَانَ هَذِهِ صِفَتُهُ ارْتَفَعَ عَنْهُ اسْمُ الْجَهَالَةِ وَصَارَ حِينَئِذٍ مَعْرُوفًا ، فَأَمَّا مَنْ لَمْ يَرْوِ عَنْهُ إِلا رَجُلٌ وَاحِدٌ انْفَرَدَ بِخَبَرٍ وَجَبَ التَّوَقُّفُ عَنْ خَبَرِهِ ذَلِكَ حَتَّى يُوَافِقَهُ غَيْرُهُ ، وَاللَّهُ أَعْلَمُ . وَوَجْهٌ آخَرُ أَنَّ خَبَرَ خِشْفِ بْنِ مَالِكٍ لا نَعْلَمُ أَنَّ أَحَدًا رَوَاهُ عَنْ زَيْدِ بْنِ جُبَيْرٍ عَنْهُ إِلا حَجَّاجَ بْنَ أَرْطَأَةَ ، وَالْحَجَّاجُ فَرَجُلٌ مَشْهُورٌ بِالتَّدْلِيسِ وَبِأَنَّهُ يُحَدِّثُ عَنْ مَنْ لَمْ يَلْقَهُ ، وَمَنْ لَمْ يَسْمَعْ مِنْهُ ، قَالَ أَبُو مُعَاوِيَةَ الضَّرِيرُ قَالَ لِي حَجَّاجٌ لا يَسْأَلْنِي أَحَدٌ عَنِ الْخَبَرِ ، يَعْنِي : إِذَا حَدَّثْتُكُمْ بِشَيْءٍ فَلا تَسْأَلُونِي مَنْ أَخْبَرَكَ بِهِ ، وَقَالَ يَحْيَى بْنُ زَكَرِيَّا بْنُ أَبِي زَائِدَةَ : كُنْتُ عِنْدَ الْحَجَّاجِ بْنِ أَرْطَأَةَ يَوْمًا فَأَمَرَ بِغَلْقِ الْبَابِ ، ثُمَّ قَالَ لَمْ أَسْمَعْ مِنَ الزُّهْرِيِّ شَيْئًا ، وَلَمْ أَسْمَعْ مِنْ إِبْرَاهِيمَ ، وَلا مِنَ الشَّعْبِيِّ إِلا حَدِيثًا وَاحِدًا ، وَلا مِنْ فُلانٍ ، وَلا مِنْ فُلانٍ ، حَتَّى عَدَّ سَبْعَةَ عَشَرَ أَوْ بَضْعَةَ عَشَرَ كُلُّهُمْ قَدْ رَوَى عَنْهُ الْحَجَّاجُ ، ثُمَّ زَعَمَ بَعْدَ رِوَايَتِهِ عَنْهُمْ أَنَّهُ لَمْ يَلْقَهُمْ وَلَمْ يَسْمَعْ مِنْهُمْ ، وَتَرَكَ الرِّوَايَةَ عَنْهُ سُفْيَانُ بْنُ عُيَيْنَةَ ، وَيَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ ، وَعِيسَى بْنُ يُونُسَ بَعْدَ أَنْ جَالَسُوهُ وَخَبَّرُوهُ ، وَكَفَاكَ بِهِمْ عِلْمًا بِالرِّجَالِ وَنُبْلا ، قَالَ سُفْيَانُ بْنُ عُيَيْنَةَ : دَخَلْتُ عَلَى الْحَجَّاجِ بْنِ أَرْطَأَةَ وَسَمِعْتُ كَلامَهُ ، فَذَكَرَ شَيْئًا أَنْكَرْتُهُ ، فَلَمْ أَحْمِلْ عَنْهُ شَيْئًا ، وَقَالَ يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ : رَأَيْتُ الْحَجَّاجَ بْنَ أَرْطَأَةَ بِمَكَّةَ فَلَمْ أَحْمِلْ عَنْهُ شَيْئًا وَلَمْ أَحْمِلْ أَيْضًا عَنْ رَجُلٍ عَنْهُ كَانَ عَدَّهُ مُضْطَرِبًا ، وَقَالَ يَحْيَى بْنُ مَعِينٍ : الْحَجَّاجُ بْنُ أَرْطَأَةَ لا يُحْتَجُّ بِحَدِيثِهِ ، وَقَالَ عَبْدُ اللَّهِ بْنُ إِدْرِيسَ : سَمِعْتُ الْحَجَّاجَ ، يَقُولُ : لا يَنْبُلُ الرَّجُلُ حَتَّى يَدَعَ الصَّلاةَ فِي الْجَمَاعَةِ ، وَقَالَ عِيسَى بْنُ يُونُسَ : سَمِعْتُ الْحَجَّاجَ ، يَقُولُ : أَخْرُجُ إِلَى الصَّلاةِ يُزَاحِمُنِي الْحَمَّالُونَ وَالْبَقَّالُونَ ، وَقَالَ جَرِيرٌ : سَمِعْتُ الْحَجَّاجَ ، يَقُولُ : أَهْلَكَنِي حُبُّ الْمَالِ وَالشَّرَفِ . وَوَجْهٌ آخَرُ : وَهُوَ أَنَّ جَمَاعَةً مِنَ الثِّقَاتِ رَوَوْا هَذَا الْحَدِيثَ عَنِ الْحَجَّاجِ بْنِ أَرْطَأَةَ فَاخْتَلَفُوا عَلَيْهِ فِيهِ ، فَرَوَاهُ عَبْدُ الرَّحِيمِ بْنُ سُلَيْمَانَ ، عَنْ حَجَّاجٍ عَلَى هَذَا اللَّفْظِ الَّذِي ذَكَرْنَا عَنْهُ ، وَوَافَقَهُ عَلَى ذَلِكَ عَبْدُ الْوَاحِدِ بْنُ زِيَادٍ ، وَخَالَفَهُمَا يَحْيَى بْنُ سَعِيدٍ الأُمَوِيُّ وَهُوَ مِنَ الثِّقَاتِ فَرَوَاهُ عَنِ الْحَجَّاجِ ، عَنْ زَيْدِ بْنِ جُبَيْرٍ ، عَنْ خِشْفِ بْنِ مَالِكٍ ، قَالَ : سَمِعْتُ عَبْدَ اللَّهِ بْنَ مَسْعُودٍ ، يَقُولُ : قَضَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْخَطَأِ أَخْمَاسًا : " عِشْرُونَ جِذَاعًا ، وَعِشْرُونَ بَنَاتِ لَبُونٍ ، وَعِشْرُونَ بَنِي لَبُونٍ ، وَعِشْرُونَ بَنَاتِ مَخَاضٍ ، وَعِشْرُونَ بَنِي مَخَاضٍ ذُكُورٍ " ، فَجَعَلَ مَكَانَ الْحِقَاقِ بَنِي لَبُونٍ .
Ibrahim al-Nakha'i narrated regarding Sayyiduna Abdullah (may Allah be pleased with him): He says: The payment of blood money for accidental killing will be in the form of five types of camels. Then after this, Ibrahim has explained it in the same words as Abu Ubaidah and Alqamah have narrated from Sayyiduna Abdullah ibn Mas'ud (may Allah be pleased with him). If the irsal (disconnection) in this narration is accepted, even then Ibrahim al-Nakha'i is the most knowledgeable about Sayyiduna Abdullah ibn Mas'ud (may Allah be pleased with him), his opinions, and his fatwas, because he acquired this knowledge from his maternal uncle Alqamah, Aswad, and Abdur Rahman, and besides them, from the senior students of Sayyiduna Abdullah ibn Mas'ud (may Allah be pleased with him). Ibrahim al-Nakha'i says: "When I say before you that Sayyiduna Abdullah ibn Mas'ud (may Allah be pleased with him) said this, it means that I have heard this from several students of Sayyiduna Abdullah ibn Mas'ud (may Allah be pleased with him), but if I have heard something from only one person, then I will mention his name before you."
Another aspect of this issue is that the marfu' narration in which Banu Makhad is mentioned, to our knowledge, only Khashaf bin Malik has narrated it from Sayyiduna Abdullah, and he is an unknown person. Only Zaid bin Jubair Hashimi has narrated hadiths from him, and the experts of hadith do not present such a narration as evidence in which an unknown narrator is alone in transmitting it. According to them, acting upon any narration is established only when the person narrating it is just and well-known, or at least not considered unknown, and then two or more people narrate it from him, because in this case, he cannot be considered unknown and will be counted as known. But if only one person has narrated from him, and he is alone in transmitting that narration, then such a narration will be suspended until another narration comes in agreement with it. And Allah knows best.
Another aspect is that, to our knowledge, the narration of Khashaf bin Malik has only been transmitted from Zaid bin Jubair by Hajjaj bin Arta'ah, and Hajjaj is a person who is famous for tadlis (concealing the source of a narration), and he also narrates from those whom he has not met and from whom he has not heard hadiths. Shaykh Abu Mu'awiyah Dareer says: Hajjaj once said to me: "No one should ask me about the source of a narration, that is, when I narrate something to you, do not ask me who told you about it." Yahya bin Zakariya narrates: One day I was with Hajjaj bin Arta'ah, he ordered the door to be closed, then said: "I have not heard any narration from Zuhri, from Ibrahim al-Nakha'i and Sha'bi I have heard only one narration each, I have not heard any narration from so-and-so, nor from so-and-so." In this way, he mentioned about seventeen people, all of whom were those from whom Hajjaj narrates, and after narrating from them, he said that he had not met them and had not heard any narration from them.
Sufyan bin 'Uyaynah, Yahya bin Sa'id al-Qattan, and Isa bin Yunus, after sitting with him and knowing about him, declared his narrations to be abandoned, and it is sufficient for you that these people are experts in the science of narrators. Sufyan bin 'Uyaynah says: "Once I went to Hajjaj bin Arta'ah, I was listening to his speech, he mentioned something which I considered wrong, so I did not narrate anything from him." Yahya bin Sa'id al-Qattan says: "I saw Hajjaj bin Arta'ah in Mecca, but I did not note down any hadith from him, nor did I note down any hadith from anyone on his authority, because Yahya bin Sa'id considered Hajjaj to be confused in narrations." Yahya bin Ma'in says: "The narration transmitted by Hajjaj bin Arta'ah cannot be presented as evidence." Abdullah bin Idris says: "I heard Hajjaj saying that a man does not become wise until he leaves congregational prayer." Isa bin Yunus says: "I heard Hajjaj saying that when I go out to pray, laborers and vegetable sellers obstruct me on the way." Jarir narrates: "I heard Hajjaj saying that the love of wealth and status has destroyed me."
Another aspect of this issue is that several trustworthy narrators have transmitted this hadith from Hajjaj bin Arta'ah, and in transmitting it from him, there is disagreement in this narration. Abdur Rahim bin Sulayman has narrated it from Hajjaj in the words that we have already mentioned from them, and in this, Abdul Wahid bin Ziyad has agreed with him.
Sayyiduna Abdullah ibn Mas'ud (may Allah be pleased with him) says: The Prophet (peace and blessings of Allah be upon him) gave the verdict regarding the blood money for accidental killing: In it, five types of camels will be given: twenty jadh'a, twenty banat labun, twenty banu labun, twenty banat makhad, and twenty male banu makhad. He mentioned banu labun instead of hiqqah.
Another aspect of this issue is that the marfu' narration in which Banu Makhad is mentioned, to our knowledge, only Khashaf bin Malik has narrated it from Sayyiduna Abdullah, and he is an unknown person. Only Zaid bin Jubair Hashimi has narrated hadiths from him, and the experts of hadith do not present such a narration as evidence in which an unknown narrator is alone in transmitting it. According to them, acting upon any narration is established only when the person narrating it is just and well-known, or at least not considered unknown, and then two or more people narrate it from him, because in this case, he cannot be considered unknown and will be counted as known. But if only one person has narrated from him, and he is alone in transmitting that narration, then such a narration will be suspended until another narration comes in agreement with it. And Allah knows best.
Another aspect is that, to our knowledge, the narration of Khashaf bin Malik has only been transmitted from Zaid bin Jubair by Hajjaj bin Arta'ah, and Hajjaj is a person who is famous for tadlis (concealing the source of a narration), and he also narrates from those whom he has not met and from whom he has not heard hadiths. Shaykh Abu Mu'awiyah Dareer says: Hajjaj once said to me: "No one should ask me about the source of a narration, that is, when I narrate something to you, do not ask me who told you about it." Yahya bin Zakariya narrates: One day I was with Hajjaj bin Arta'ah, he ordered the door to be closed, then said: "I have not heard any narration from Zuhri, from Ibrahim al-Nakha'i and Sha'bi I have heard only one narration each, I have not heard any narration from so-and-so, nor from so-and-so." In this way, he mentioned about seventeen people, all of whom were those from whom Hajjaj narrates, and after narrating from them, he said that he had not met them and had not heard any narration from them.
Sufyan bin 'Uyaynah, Yahya bin Sa'id al-Qattan, and Isa bin Yunus, after sitting with him and knowing about him, declared his narrations to be abandoned, and it is sufficient for you that these people are experts in the science of narrators. Sufyan bin 'Uyaynah says: "Once I went to Hajjaj bin Arta'ah, I was listening to his speech, he mentioned something which I considered wrong, so I did not narrate anything from him." Yahya bin Sa'id al-Qattan says: "I saw Hajjaj bin Arta'ah in Mecca, but I did not note down any hadith from him, nor did I note down any hadith from anyone on his authority, because Yahya bin Sa'id considered Hajjaj to be confused in narrations." Yahya bin Ma'in says: "The narration transmitted by Hajjaj bin Arta'ah cannot be presented as evidence." Abdullah bin Idris says: "I heard Hajjaj saying that a man does not become wise until he leaves congregational prayer." Isa bin Yunus says: "I heard Hajjaj saying that when I go out to pray, laborers and vegetable sellers obstruct me on the way." Jarir narrates: "I heard Hajjaj saying that the love of wealth and status has destroyed me."
Another aspect of this issue is that several trustworthy narrators have transmitted this hadith from Hajjaj bin Arta'ah, and in transmitting it from him, there is disagreement in this narration. Abdur Rahim bin Sulayman has narrated it from Hajjaj in the words that we have already mentioned from them, and in this, Abdul Wahid bin Ziyad has agreed with him.
Sayyiduna Abdullah ibn Mas'ud (may Allah be pleased with him) says: The Prophet (peace and blessings of Allah be upon him) gave the verdict regarding the blood money for accidental killing: In it, five types of camels will be given: twenty jadh'a, twenty banat labun, twenty banu labun, twenty banat makhad, and twenty male banu makhad. He mentioned banu labun instead of hiqqah.
