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السنن الكبرى للبيهقي
Sunan al-Kubra al-Bayhaqi
كتاب النكاح
Book of Marriage
باب: لا يكون الكافر وليا لمسلمة
Chapter: A non-Muslim cannot be the guardian of a Muslim woman
Bayhaqi 13800 — A non-Muslim cannot be the guardian of a Muslim woman
اُردوEn
أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، أنبأ أَبُو عَبْدِ اللهِ الصَّفَّارُّ، ثنا أَحْمَدُ بْنُ مُحَمَّدٍ الْبِرْتِيُّ، ثنا مُوسَى بْنُ مَسْعُودٍ، ثنا عِكْرِمَةُ بْنُ عَمَّارٍ، ح وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ، أنبأ أَبُو عَبْدِ اللهِ بْنُ يَعْقُوبَ، وَأَبُو عَمْرٍو الْفَقِيهُ قَالَا: ثنا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، ثنا الْعَبَّاسُ بْنُ عَبْدِ الْعَظِيمِ الْعَنْبَرِيُّ، وَأَحْمَدُ بْنُ يُوسُفَ قَالَا: ثنا النَّضْرُ بْنُ مُحَمَّدٍ، ثنا عِكْرِمَةُ بْنُ عَمَّارٍ، ثنا أَبُو زُمَيْلٍ، حَدَّثَنِي ابْنُ عَبَّاسٍ رَضِيَ اللهُ عَنْهُ قَالَ: " كَانَ الْمُسْلِمُونَ لَا يَنْظُرُونَ إِلَى أَبِي سُفْيَانَ، وَلَا يُقَاعِدُونَهُ، فَقَالَ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: يَا نَبِيَّ اللهِ ثَلَاثٌ أُعْطِيتُهُنَّ، قَالَ: نَعَمْ قَالَ: عِنْدِي أَحْسَنُ الْعَرَبِ، وَأَجْمَلُهُنَّ أُمُّ حَبِيبَةَ بِنْتُ أَبِي سُفْيَانَ، أُزَوِّجُكَهَا قَالَ: " نَعَمْ " قَالَ: وَمُعَاوِيَةُ تَجْعَلُهُ كَاتِبًا بَيْنَ يَدَيْكَ؟ قَالَ: " نَعَمْ " قَالَ: وَتُؤَمِّرُنِي حَتَّى أُقَاتِلَ الْكُفَّارَ كَمَا كُنْتُ أُقَاتِلُ الْمُسْلِمِينَ قَالَ: " نَعَمْ " قَالَ أَبُو زُمَيْلٍ: وَلَوْلَا أَنَّهُ طَلَبَ ذَلِكَ مِنَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا أَعْطَاهُ ذَلِكَ؛ لِأَنَّهُ لَمْ يَكُنْ يُسْأَلُ شَيْئًا إِلَّا قَالَ: " نَعَمْ " رَوَاهُ مُسْلِمٌ فِي الصَّحِيحِ، عَنْ عَبَّاسِ بْنِ عَبْدِ الْعَظِيمِ وَأَحْمَدَ بْنِ جَعْفَرٍ، فَهَذَا أَحَدُ مَا اخْتَلَفَ الْبُخَارِيُّ وَمُسْلِمٌ فِيهِ، فَأَخْرَجَهُ مُسْلِمُ بْنُ الْحَجَّاجِ، وَتَرَكَهُ الْبُخَارِيُّ، وَكَانَ لَا يَحْتَجُّ فِي كِتَابِهِ الصَّحِيحِ بِعِكْرِمَةَ بْنِ عَمَّارٍ، وَقَالَ: لَمْ يَكُنْ عِنْدَهُ كِتَابٌ فَاضْطَرَبَ حَدِيثُهُ، قَالَ الشَّيْخُ رَحِمَهُ اللهُ: وَهَذَا الْحَدِيثُ فِي قِصَّةِ أُمِّ حَبِيبَةَ رَضِيَ اللهُ عَنْهَا قَدْ أَجْمَعَ أَهْلُ الْمَغَازِي عَلَى خِلَافِهِ، فَإِنَّهُمْ لَمْ يَخْتَلِفُوا فِي أَنَّ تَزْوِيجَ أُمَّ حَبِيبَةَ رَضِيَ اللهُ عَنْهَا كَانَ قَبْلَ رُجُوعِ جَعْفَرِ بْنِ أَبِي طَالِبٍ وَأَصْحَابِهِ مِنْ أَرْضِ الْحَبَشَةِ، وَإِنَّمَا رَجَعُوا زَمَنَ خَيْبَرَ، فَتَزْوِيجُ أُمِّ حَبِيبَةَ كَانَ قَبْلَهُ وَإِسْلَامُ أَبِي سُفْيَانَ بْنِ حَرْبٍ كَانَ زَمَنَ الْفَتْحِ أَيْ فَتْحِ مَكَّةَ بَعْدَ نِكَاحِهَا بِسَنَتَيْنِ أَوْ ثَلَاثٍ، فَكَيْفَ يَصِحُّ أَنْ يَكُونَ تَزْوِيجُهَا بِمَسْأَلَتِهِ، وَإِنْ كَانَتْ مَسْأَلَتُهُ الْأُولَى إِيَّاهُ وَقَعَتْ فِي بَعْضِ خَرَجَاتِهِ إِلَى الْمَدِينَةِ، وَهُوَ كَافِرٌ حِينَ سَمِعَ نَعْيَ زَوْجِ أُمِّ حَبِيبَةَ بِأَرْضِ الْحَبَشَةِ، وَالْمَسْأَلَةُ الثَّانِيَةُ ⦗٢٢٧⦘ وَالثَّالِثَةُ وَقَعَتَا بَعْدَ إِسْلَامِهِ لَا يَحْتَمِلُ إِنْ كَانَ الْحَدِيثُ مَحْفُوظًا إِلَّا ذَلِكَ وَاللهُ تَعَالَى أَعْلَمُ.
Abu Zumayl narrates from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) that the Muslims would not even pay attention to Abu Sufyan, nor would they sit with him. He said to the Prophet (peace and blessings be upon him): "O Prophet of Allah (peace and blessings be upon him), I offer you three things: (1) I have the most beautiful and lovely daughter among the Arabs (Umm Habibah); I will marry her to you. (2) Appoint Mu'awiyah, who is my son, as your scribe of revelation. (3) And appoint me as a commander so that I may fight the disbelievers just as I used to fight against the Muslims." All three times he (peace and blessings be upon him) said: "Yes." Abu Zumayl said: Had he not asked the Prophet (peace and blessings be upon him) for these things, he would not have given them to him, because whenever he (peace and blessings be upon him) was asked for anything, he would only say "Yes."
Bukhari left this hadith out; he did not use Ikrimah bin Ammar as evidence in his Sahih, and he said: He had no book, so his hadith became disordered (mudtarib).
The Shaykh (may Allah have mercy on him) said: This hadith concerns the story of Sayyidah Umm Habibah (may Allah be pleased with her), but the scholars of the military expeditions (maghazi) are unanimous on the contrary, for they agree that the marriage of Sayyidah Umm Habibah (may Allah be pleased with her) took place before Sayyiduna Ja'far bin Abi Talib (may Allah be pleased with him) and his companions returned from Abyssinia, and they returned at the time of Khaybar; so the marriage of Sayyidah Umm Habibah (may Allah be pleased with her) had already taken place before that, while Abu Sufyan accepted Islam in the year of the Conquest of Makkah, two or three years after the marriage. How then can it be correct that her marriage happened because of Abu Sufyan's request? If it was based on a request, that is possible during one of his journeys to Madinah while he was still a disbeliever, when he heard the news of the death of Sayyidah Umm Habibah's (may Allah be pleased with her) husband; and the other two requests took place after he accepted Islam. If the hadith is preserved, it cannot bear any meaning other than this, and Allah knows best.
Bukhari left this hadith out; he did not use Ikrimah bin Ammar as evidence in his Sahih, and he said: He had no book, so his hadith became disordered (mudtarib).
The Shaykh (may Allah have mercy on him) said: This hadith concerns the story of Sayyidah Umm Habibah (may Allah be pleased with her), but the scholars of the military expeditions (maghazi) are unanimous on the contrary, for they agree that the marriage of Sayyidah Umm Habibah (may Allah be pleased with her) took place before Sayyiduna Ja'far bin Abi Talib (may Allah be pleased with him) and his companions returned from Abyssinia, and they returned at the time of Khaybar; so the marriage of Sayyidah Umm Habibah (may Allah be pleased with her) had already taken place before that, while Abu Sufyan accepted Islam in the year of the Conquest of Makkah, two or three years after the marriage. How then can it be correct that her marriage happened because of Abu Sufyan's request? If it was based on a request, that is possible during one of his journeys to Madinah while he was still a disbeliever, when he heard the news of the death of Sayyidah Umm Habibah's (may Allah be pleased with her) husband; and the other two requests took place after he accepted Islam. If the hadith is preserved, it cannot bear any meaning other than this, and Allah knows best.
