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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 13080 — The Sunnah in recording the names of those entitled
اُردوEn
أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، وَأَبُو بَكْرٍ أَحْمَدُ بْنُ الْحَسَنِ الْقَاضِي، قَالَا: ثنا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ، ثنا أَحْمَدُ بْنُ عَبْدِ الْجَبَّارِ، ثنا يُونُسُ بْنُ بُكَيْرٍ، عَنِ ابْنِ إِسْحَاقَ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ زَيْدِ بْنِ الْمُهَاجِرِ بْنِ قُنْفُذٍ، عَنْ طَلْحَةَ بْنِ عَبْدِ اللهِ بْنِ عَوْفٍ، أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: " لَقَدْ شَهِدْتُ فِي دَارِ عَبْدِ اللهِ بْنِ جُدْعَانَ حِلْفًا مَا أُحِبُّ أَنَّ لِيَ بِهِ حُمْرَ النَّعَمِ، وَلَوْ أُدْعَى بِهِ فِي الْإِسْلَامِ لَأَجَبْتُ " قَالَ الْقُتَيْبِيُّ فِيمَا بَلَغَنِي عَنْهُ: وَكَانَ سَبَبُ الْحِلْفِ أَنَّ قُرَيْشًا كَانَتْ تَتَظَالَمُ بِالْحَرَمِ، فَقَامَ عَبْدُ اللهِ بْنُ جُدْعَانَ وَالزُّبَيْرُ بْنُ عَبْدِ الْمُطَّلِبِ فَدَعَاهُمْ إِلَى التَّحَالُفِ عَلَى التَّنَاصُرِ، وَالْأَخْذِ لِلْمَظْلُومِ مِنَ الظَّالِمِ، فَأَجَابَهُمَا بَنُو هَاشِمٍ وَبَعْضُ الْقَبَائِلِ مِنْ قُرَيْشٍ. قَالَ الشَّيْخُ: قَدْ سَمَّاهُمُ ابْنُ إِسْحَاقَ بْنِ يَسَارٍ قَالَ: بْنُو هَاشِمِ بْنِ عَبْدِ مَنَافٍ، وَبَنُو الْمُطَّلِبِ بْنِ عَبْدِ مَنَافٍ، وَبَنُو أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيٍّ، وَبَنُو زُهْرَةَ بْنِ كِلَابٍ، وَبَنُو تَيْمِ بْنِ مُرَّةَ. قَالَ الْقُتَيْبِيُّ: فَتَحَالَفُوا فِي دَارِ عَبْدِ اللهِ بْنِ جُدْعَانَ، فَسَمَّوْا ذَلِكَ الْحِلْفَ حِلْفَ الْفُضُولِ تَشْبِيهًا لَهُ بِحِلْفٍ كَانَ بِمَكَّةَ أَيَّامَ جُرْهُمٍ عَلَى التَّنَاصُفِ وَالْأَخْذِ لِلضَّعِيفِ مِنَ الْقَوِيِّ، وَلِلْغَرِيبِ مِنَ الْقَاطِنِ، قَامَ بِهِ رِجَالٌ مِنْ جُرْهُمٍ يُقَالُ لَهُمُ: الْفَضْلُ بْنُ الْحَارِثِ، وَالْفَضْلُ بْنُ وَدَاعَةَ، وَالْفَضْلُ بْنُ فَضَالَةَ، فَقِيلَ حِلْفُ الْفُضُولِ جَمْعًا لِأَسْمَاءِ هَؤُلَاءِ. قَالَ غَيْرُ الْقُتَيْبِيِّ فِي أَسْمَاءِ هَؤُلَاءِ: فَضْلٌ وَفَضَالٌ وَفُضَيْلٌ وَفَضَالَةُ. قَالَ الْقُتَيْبِيُّ: وَالْفُضُولُ جَمْعُ فَضْلٍ، كَمَا يُقَالُ: سَعْدٌ وَسُعُودٌ، وَزَيْدٌ وَزُيُودٌ، وَالَّذِي فِي حَدِيثِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ حِلْفُ الْمُطَيَّبِينَ. قَالَ الْقُتَيْبِيُّ: أَحْسِبُهُ أَرَادَ حِلْفَ الْفُضُولِ؛ لِلْحَدِيثِ الْآخَرِ، وَلِأَنَّ الْمُطَيَّبِينَ هُمُ الَّذِينَ عَقَدُوا حِلْفَ الْفُضُولِ. قَالَ: وَأِيُّ فَضْلٍ يَكُونُ فِي مِثْلِ التَّحَالُفِ الْأَوَّلِ، فَيَقُولُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " مَا أُحِبُّ أَنْ أَنْكُثَهُ وَأَنَّ لِي حُمْرَ النَّعَمِ " وَلَكِنَّهُ أَرَادَ حِلْفَ الْفُضُولِ الَّذِي عَقَدَهُ الْمُطَيَّبُونَ. قَالَ مُحَمَّدُ بْنُ نَصْرٍ الْمَرْوَزِيُّ: قَالَ بَعْضُ أَهْلِ الْمَعْرِفَةِ بِالسِّيَرِ وَأَيَّامِ النَّاسِ: إِنَّ قَوْلَهُ فِي هَذَا الْحَدِيثِ: حِلْفُ الْمُطَيَّبِينَ، غَلَطٌ، إِنَّمَا هُوَ حِلْفُ الْفُضُولِ؛ وَذَلِكَ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَمْ يُدْرِكْ حِلْفَ الْمُطَيَّبِينَ؛ لِأَنَّ ذَلِكَ كَانَ قَدِيمًا قَبْلَ أَنْ يُولَدَ بِزَمَانٍ، ⦗٥٩٧⦘ وَأَمَّا السَّابِقَةُ الَّتِي ذَكَرَهَا فَيُشْبِهُ أَنْ يُرِيدَ بِهَا سَابِقَةَ خَدِيجَةَ رَضِيَ اللهُ عَنْهَا إِلَى الْإِسْلَامِ؛ فَإِنَّهَا أَوَّلُ امْرَأَةٍ أَسْلَمَتْ.
It is narrated from Talhah bin Abdullah bin Awf (may Allah have mercy on him) that the Messenger of Allah (peace and blessings be upon him) said: "I witnessed an alliance in the house of Abdullah bin Jud'an which I would not exchange even for red camels, and if I were called to it in Islam, I would respond." Al-Qutaybi said: The cause of the alliance was that Quraysh used to wrong one another in the Haram, so Abdullah bin Jud'an and al-Zubayr bin Abd al-Muttalib stood up and called them to make an alliance to support one another and to take the right of the wronged from the wrongdoer; Banu Hashim and some of the tribes of Quraysh responded to the two of them.
The Shaykh (may Allah have mercy on him) said: Ibn Ishaq bin Yasar named them, saying: Banu Hashim bin Abd Manaf, Banu al-Muttalib bin Abd Manaf, Banu Asad bin Abd al-Uzza bin Qusayy, Banu Zuhrah bin Kilab and Banu Taym bin Murrah.
Al-Qutaybi said: They made the alliance in the house of Abdullah bin Jud'an and named it the Hilf al-Fudul, likening it to an alliance that had been made in Makkah in the days of Jurhum on fair dealing and on taking the right of the weak from the strong and of the stranger from the resident. It was undertaken by men of Jurhum called al-Fadl bin al-Harith, al-Fadl bin Wada'ah and al-Fadl bin Fadalah, so it was called the Hilf al-Fudul, gathering their names together. Others besides al-Qutaybi said that their names were Fadl, Fadal, Fudayl and Fadalah. Al-Qutaybi said: Fudul is the plural of Fadl, as one says Sa'd and Su'ud, Zayd and Zuyud. What is in the hadith of Sayyiduna Abd al-Rahman bin Awf (may Allah be pleased with him) is the Hilf al-Mutayyabin. Al-Qutaybi said: I think he meant the Hilf al-Fudul, because of the other hadith, and because the Mutayyabin are the ones who made the Hilf al-Fudul. He said: What virtue would there be in the like of the first alliance, that the Prophet (peace and blessings be upon him) would say: "I would not like to break it even if I were to have red camels"? Rather, he meant the Hilf al-Fudul which the Mutayyabin made. Muhammad bin Nasr al-Marwazi (may Allah have mercy on him) said: Some of those who know the Sirah and the history of the people said that his saying "Hilf al-Mutayyabin" in this hadith is a mistake; it is only the Hilf al-Fudul, because the Prophet (peace and blessings be upon him) did not live in the time of the Hilf al-Mutayyabin, as that was long before he was born. As for the precedence that was mentioned, it may be that the precedence of Sayyidah Khadijah (may Allah be pleased with her) in Islam is meant, for she was the first woman to accept Islam.
The Shaykh (may Allah have mercy on him) said: Ibn Ishaq bin Yasar named them, saying: Banu Hashim bin Abd Manaf, Banu al-Muttalib bin Abd Manaf, Banu Asad bin Abd al-Uzza bin Qusayy, Banu Zuhrah bin Kilab and Banu Taym bin Murrah.
Al-Qutaybi said: They made the alliance in the house of Abdullah bin Jud'an and named it the Hilf al-Fudul, likening it to an alliance that had been made in Makkah in the days of Jurhum on fair dealing and on taking the right of the weak from the strong and of the stranger from the resident. It was undertaken by men of Jurhum called al-Fadl bin al-Harith, al-Fadl bin Wada'ah and al-Fadl bin Fadalah, so it was called the Hilf al-Fudul, gathering their names together. Others besides al-Qutaybi said that their names were Fadl, Fadal, Fudayl and Fadalah. Al-Qutaybi said: Fudul is the plural of Fadl, as one says Sa'd and Su'ud, Zayd and Zuyud. What is in the hadith of Sayyiduna Abd al-Rahman bin Awf (may Allah be pleased with him) is the Hilf al-Mutayyabin. Al-Qutaybi said: I think he meant the Hilf al-Fudul, because of the other hadith, and because the Mutayyabin are the ones who made the Hilf al-Fudul. He said: What virtue would there be in the like of the first alliance, that the Prophet (peace and blessings be upon him) would say: "I would not like to break it even if I were to have red camels"? Rather, he meant the Hilf al-Fudul which the Mutayyabin made. Muhammad bin Nasr al-Marwazi (may Allah have mercy on him) said: Some of those who know the Sirah and the history of the people said that his saying "Hilf al-Mutayyabin" in this hadith is a mistake; it is only the Hilf al-Fudul, because the Prophet (peace and blessings be upon him) did not live in the time of the Hilf al-Mutayyabin, as that was long before he was born. As for the precedence that was mentioned, it may be that the precedence of Sayyidah Khadijah (may Allah be pleased with her) in Islam is meant, for she was the first woman to accept Islam.
