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السنن الكبرى للبيهقي
Sunan al-Kubra al-Bayhaqi
كتاب قسم الفيء والغنيمة
Book of the Division of Fai and Spoils of War
باب: السنة في كتبة أسامي أهل الفيء
Chapter: The Sunnah in recording the names of those entitled to fay
Bayhaqi 13076 — The Sunnah in recording the names of those entitled
اُردوEn
وَأَخْبَرَنَا أَبُو الْحُسَيْنِ بْنُ الْفَضْلِ الْقَطَّانُ، أنا عَبْدُ اللهِ بْنُ جَعْفَرٍ، ثنا يَعْقُوبُ بْنُ سُفْيَانَ، ثنا إِبْرَاهِيمُ بْنُ مُحَمَّدٍ الشَّافِعِيُّ، حَدَّثَنِي جَدِّي مُحَمَّدُ بْنُ عَلِيٍّ، عَنْ زَيْدِ بْنِ عَلِيٍّ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " هَاشِمٌ، وَالْمُطَّلِبُ كَهَاتَيْنِ - وَضَمَّ أَصَابِعَهُ وَشَبَّكَ بَيْنَ أَصَابِعِهِ - لَعَنَ اللهُ مَنْ فَرَّقَ بَيْنَهُمَا، رَبَّوْنَا صِغَارًا، وَحَمَلْنَاهُمْ كِبَارًا " قَالَ الشَّيْخُ: وَإِنَّمَا تَكَلَّمَ فِيهِ عُثْمَانُ وَجُبَيْرٌ رَضِيَ اللهُ عَنْهُمَا؛ لِأَنَّ عُثْمَانَ هُوَ ابْنُ عَفَّانَ بْنِ أَبِي الْعَاصِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافٍ، وَجُبَيْرٌ هُوَ ابْنُ مُطْعِمِ بْنِ عَدِيِّ بْنِ نَوْفَلِ بْنِ عَبْدِ مَنَافٍ، وَهَاشِمٌ وَالْمُطَّلِبُ وَعَبْدُ شَمْسٍ وَنَوْفَلٌ كَانُوا إِخْوَةً، فَأَعْطَى سَهْمَ ذِي الْقُرْبَى بَنِي هَاشِمٍ وَبَنِي الْمُطَّلِبِ دُونَ بَنِي عَبْدِ شَمْسٍ وَبَنِي نَوْفَلٍ وَقَالَ: " إِنَّهُمْ لَمْ يُفَارِقُونِي فِي جَاهِلِيَّةٍ وَلَا إِسْلَامٍ، وَإِنَّمَا بَنُو هَاشِمٍ وَبَنُو الْمُطَّلِبِ شَيْءٌ وَاحِدٌ " وَفِي الرِّوَايَةِ الْمُرْسَلَةِ: " رَبَّوْنَا صِغَارًا، وَحَمَلْنَاهُمْ " أَوْ قَالَ: " وَحَمَلُونَا كِبَارًا " وَإِنَّمَا قَالَ ذَلِكَ وَاللهُ أَعْلَمُ؛ لِأَنَّ هَاشِمَ بْنَ عَبْدِ مَنَافٍ تَزَوَّجَ سَلْمَى بِنْتَ عَمْرِو بْنِ لَبِيدِ بْنِ حَرَامٍ مِنْ بَنِي النَّجَّارِ بِالْمَدِينَةِ، فَوَلَدَتْ لَهُ شَيْبَةَ الْحَمْدِ، ثُمَّ تُوُفِّيَ هَاشِمٌ وَهُوَ مَعَهَا، فَلَمَّا أَيْفَعَ وَتَرَعْرَعَ خَرَجَ إِلَيْهِ عَمُّهُ الْمُطَّلِبُ بْنُ عَبْدِ مَنَافٍ فَأَخَذَهُ مِنْ أُمِّهِ وَقَدِمَ بِهِ مَكَّةَ، وَهُوَ مُرْدِفُهُ عَلَى رَاحِلَتِهِ، فَقِيلَ: عَبْدٌ مَلَكَهُ الْمُطَّلِبُ، فَغَلَبَ عَلَيْهِ ذَلِكَ الِاسْمُ، فَقِيلَ: عَبْدُ الْمُطَّلِبِ، وَحِينَ بُعِثَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِالرِّسَالَةِ آذَاهُ قَوْمُهُ وَهَمُّوا بِهِ، فَقَامَتْ بَنُو هَاشِمٍ وَبَنُو الْمُطَّلِبِ؛ مُسْلِمُهُمْ وَكَافِرُهُمْ، دُونَهُ، وَأَبَوْا أَنْ يُسْلِمُوهُ، فَلَمَّا عَرَفَتْ قُرَيْشٌ أَنْ لَا سَبِيلَ إِلَى مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَعَهُمُ اجْتَمَعُوا عَلَى أَنْ يَكْتُبُوا فِيمَا بَيْنَهُمْ عَلَى بَنِي هَاشِمٍ وَبَنِي الْمُطَّلِبِ أَنْ لَا يُنْكِحُوهُمْ وَلَا يُنْكِحُوا إِلَيْهِمْ، وَلَا يُبَايِعُوهُمْ وَلَا يَبْتَاعُوا مِنْهُمْ، وَعَمَدَ أَبُو طَالِبٍ فَأَدْخَلَهُمُ الشِّعْبَ شِعْبَ أَبِي طَالِبٍ فِي نَاحِيَةٍ مِنْ مَكَّةَ، وَأَقَامَتْ قُرَيْشٌ عَلَى ذَلِكَ مِنْ أَمْرِهِمْ فِي بَنِي هَاشِمٍ وَبَنِي الْمُطَّلِبِ سَنَتَيْنِ أَوْ ثَلَاثًا، حَتَّى جَهِدُوا جَهْدًا شَدِيدًا، ثُمَّ إِنَّ اللهَ تَعَالَى بِرَحْمَتِهِ أَرْسَلَ عَلَى صَحِيفَةِ قُرَيْشٍ الْأَرَضَةَ فَلَمْ تَدَعْ فِيهَا اسْمًا لِلَّهِ إِلَّا أَكَلَتْهُ، وَبَقِيَ فِيهَا الظُّلْمُ وَالْقَطِيعَةُ وَالْبُهْتَانُ، وَأَخْبَرَ بِذَلِكَ رَسُولَهُ، وَأَخْبَرَ بِهِ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَبَا طَالِبٍ، وَاسْتَنْصَرَ بِهِ ⦗٥٩٥⦘ أَبُو طَالِبٍ عَلَى قَوْمِهِ، وَقَامَ هِشَامُ بْنُ عَمْرِو بْنِ رَبِيعَةَ فِي جَمَاعَةٍ ذَكَرَهُمُ ابْنُ إِسْحَاقَ فِي الْمَغَازِي بِنَقْضِ مَا فِي الصَّحِيفَةِ وَشَقِّهَا؛ فَلِذَلِكَ جَمَعَ أَمِيرُ الْمُؤْمِنِينَ عُمَرُ بْنُ الْخَطَّابِ رَضِيَ اللهُ عَنْهُ فِي سَائِرِ الْعَطِيَّةِ بَيْنَ بَنِي هَاشِمٍ وَبَنِي الْمُطَّلِبِ، وَقَدَّمَهُمَا عَلَى بَنِي عَبْدِ شَمْسٍ وَبَنِي نَوْفَلٍ، وَإِنَّمَا وَقَعَتِ الْبِدَايَةُ بِبَنِي عَبْدِ شَمْسٍ قَبْلَ نَوْفَلٍ؛ لِأَنَّ هَاشِمًا وَالْمُطَّلِبَ وَعَبْدَ شَمْسٍ كَانُوا إِخْوَةً لِأَبٍ وَأُمٍّ، وَأُمُّهُمْ عَاتِكَةُ بِنْتُ مُرَّةَ، وَنَوْفَلٌ كَانَ أَخَاهُمْ لِأَبِيهِمْ، وَأُمُّهُ وَاقِدَةُ بِنْتُ حَرْمَلٍ، وَعَبْدُ مَنَافٍ وَعَبْدُ الْعُزَّى وَعَبْدُ الدَّارِ بَنُو قُصَيٍّ كَانُوا إِخْوَةً، وَالْبِدَايَةُ بَعْدَ بَنِي عَبْدِ مَنَافٍ إِنَّمَا وَقَعَتْ بِبَنِي عَبْدِ الْعُزَّى؛ لِأَنَّهَا كَانَتْ قَبِيلَةَ خَدِيجَةَ زَوْجِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَإِنَّهَا بِنْتُ خُوَيْلِدِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى، قَالَ: وَفِيهِمْ: " إِنَّهُمْ مِنَ الْمُطَيَّبِينَ ".
It is narrated from Zayd bin Ali (may Allah have mercy on him) that the Messenger of Allah (peace and blessings be upon him) said: "Hashim and al-Muttalib are like these two," and he (peace and blessings be upon him) joined his fingers and interlaced them, "may Allah curse whoever separates them; they raised us when we were young, and we carried them when we were grown."
The Shaykh (may Allah have mercy on him) said: Sayyiduna Uthman and Sayyiduna Jubayr (may Allah be pleased with them both) spoke about this because the lineage of Sayyiduna Uthman (may Allah be pleased with him) is: Uthman bin Affan bin Abi al-As bin Umayyah bin Abd Shams bin Abd Manaf, and the lineage of Sayyiduna Jubayr (may Allah be pleased with him) is: Jubayr bin Mut'im bin Adi bin Nawfal bin Abd Manaf; and Hashim, al-Muttalib, Abd Shams and Nawfal were brothers. So he (peace and blessings be upon him) gave the share of the relatives to Banu Hashim and Banu al-Muttalib and not to Banu Abd Shams and Banu Nawfal, and said: "They did not separate from me in the Jahiliyyah nor in Islam; Banu Hashim and Banu al-Muttalib are one and the same thing." In the mursal narration it says: "They raised us when we were young, and we carried them," or he said: "and they carried us when we were grown."
He (peace and blessings be upon him) said that, and Allah knows best, because Hashim bin Abd Manaf married Salma bint Amr bin Labid bin Haram of Banu al-Najjar in Madinah, and she bore him Shaybat al-Hamd. Then Hashim died while the child was with her. When the boy reached youth and grew up, his uncle al-Muttalib bin Abd Manaf went to him, took him from his mother and brought him to Makkah, riding behind him on his mount. It was said: A slave whom al-Muttalib owns (abd al-Muttalib); that name prevailed over him, and he was called Abd al-Muttalib. When the Messenger of Allah (peace and blessings be upon him) was sent with the message, his people harmed him (peace and blessings be upon him) and intended evil against him (peace and blessings be upon him), so Banu Hashim and Banu al-Muttalib, both their Muslims and their disbelievers, stood up to protect him (peace and blessings be upon him) and refused to hand him over. When Quraysh realised that there was no way to reach Muhammad (peace and blessings be upon him) while they were with him, they agreed to write a pact among themselves against Banu Hashim and Banu al-Muttalib that they would neither marry their women nor give women to them in marriage, and would neither sell to them nor buy from them. Abu Talib then took them into the valley, the Shi'b of Abu Talib, on one side of Makkah, and Quraysh kept to their decision regarding Banu Hashim and Banu al-Muttalib for two or three years, until they suffered severe hardship. Then Allah Almighty, by His mercy, sent termites against the document of Quraysh, and they left no name of Allah in it without eating it, and what remained in it was injustice, the severing of ties and slander. He informed His Messenger (peace and blessings be upon him) of that, and the Messenger of Allah (peace and blessings be upon him) informed Abu Talib, and Abu Talib sought support through it against his people. Hisham bin Amr bin Rabi'ah, together with a group whom Ibn Ishaq mentioned in al-Maghazi, stood up to annul what was in the document and to tear it up. For that reason, the Commander of the Believers Umar bin al-Khattab (may Allah be pleased with him) joined Banu Hashim and Banu al-Muttalib together in all the allotments and put them before Banu Abd Shams and Banu Nawfal; and he began with Banu Abd Shams before Nawfal because Hashim, al-Muttalib and Abd Shams were full brothers through father and mother, their mother being Atikah bint Murrah, while Nawfal was their brother through their father only, his mother being Waqidah bint Harmal. Abd Manaf, Abd al-Uzza and Abd al-Dar, the sons of Qusayy, were brothers, and after Banu Abd Manaf the start was made with Banu Abd al-Uzza because it was the tribe of Sayyidah Khadijah (may Allah be pleased with her), the wife of the Prophet (peace and blessings be upon him), for she is Khadijah bint Khuwaylid bin Asad bin Abd al-Uzza. And he said about them: "They are among the Mutayyabin (the Perfumed Ones)."
The Shaykh (may Allah have mercy on him) said: Sayyiduna Uthman and Sayyiduna Jubayr (may Allah be pleased with them both) spoke about this because the lineage of Sayyiduna Uthman (may Allah be pleased with him) is: Uthman bin Affan bin Abi al-As bin Umayyah bin Abd Shams bin Abd Manaf, and the lineage of Sayyiduna Jubayr (may Allah be pleased with him) is: Jubayr bin Mut'im bin Adi bin Nawfal bin Abd Manaf; and Hashim, al-Muttalib, Abd Shams and Nawfal were brothers. So he (peace and blessings be upon him) gave the share of the relatives to Banu Hashim and Banu al-Muttalib and not to Banu Abd Shams and Banu Nawfal, and said: "They did not separate from me in the Jahiliyyah nor in Islam; Banu Hashim and Banu al-Muttalib are one and the same thing." In the mursal narration it says: "They raised us when we were young, and we carried them," or he said: "and they carried us when we were grown."
He (peace and blessings be upon him) said that, and Allah knows best, because Hashim bin Abd Manaf married Salma bint Amr bin Labid bin Haram of Banu al-Najjar in Madinah, and she bore him Shaybat al-Hamd. Then Hashim died while the child was with her. When the boy reached youth and grew up, his uncle al-Muttalib bin Abd Manaf went to him, took him from his mother and brought him to Makkah, riding behind him on his mount. It was said: A slave whom al-Muttalib owns (abd al-Muttalib); that name prevailed over him, and he was called Abd al-Muttalib. When the Messenger of Allah (peace and blessings be upon him) was sent with the message, his people harmed him (peace and blessings be upon him) and intended evil against him (peace and blessings be upon him), so Banu Hashim and Banu al-Muttalib, both their Muslims and their disbelievers, stood up to protect him (peace and blessings be upon him) and refused to hand him over. When Quraysh realised that there was no way to reach Muhammad (peace and blessings be upon him) while they were with him, they agreed to write a pact among themselves against Banu Hashim and Banu al-Muttalib that they would neither marry their women nor give women to them in marriage, and would neither sell to them nor buy from them. Abu Talib then took them into the valley, the Shi'b of Abu Talib, on one side of Makkah, and Quraysh kept to their decision regarding Banu Hashim and Banu al-Muttalib for two or three years, until they suffered severe hardship. Then Allah Almighty, by His mercy, sent termites against the document of Quraysh, and they left no name of Allah in it without eating it, and what remained in it was injustice, the severing of ties and slander. He informed His Messenger (peace and blessings be upon him) of that, and the Messenger of Allah (peace and blessings be upon him) informed Abu Talib, and Abu Talib sought support through it against his people. Hisham bin Amr bin Rabi'ah, together with a group whom Ibn Ishaq mentioned in al-Maghazi, stood up to annul what was in the document and to tear it up. For that reason, the Commander of the Believers Umar bin al-Khattab (may Allah be pleased with him) joined Banu Hashim and Banu al-Muttalib together in all the allotments and put them before Banu Abd Shams and Banu Nawfal; and he began with Banu Abd Shams before Nawfal because Hashim, al-Muttalib and Abd Shams were full brothers through father and mother, their mother being Atikah bint Murrah, while Nawfal was their brother through their father only, his mother being Waqidah bint Harmal. Abd Manaf, Abd al-Uzza and Abd al-Dar, the sons of Qusayy, were brothers, and after Banu Abd Manaf the start was made with Banu Abd al-Uzza because it was the tribe of Sayyidah Khadijah (may Allah be pleased with her), the wife of the Prophet (peace and blessings be upon him), for she is Khadijah bint Khuwaylid bin Asad bin Abd al-Uzza. And he said about them: "They are among the Mutayyabin (the Perfumed Ones)."
