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السنن الكبرى للبيهقي
Sunan al-Kubra al-Bayhaqi
كتاب الديات
Book of Blood Money
باب: من قال: هي أخماس، وجعل أحد أخماسها بني المخاض دون بني اللبون
Chapter: Those who said: They are in five categories, making one fifth of them one-year-old male camels instead of two-year-old ones
Bayhaqi 16161 — Those who said: They are in five categories, making
اُردوEn
أَخْبَرَنَا أَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ، وَأَبُو بَكْرِ بْنُ الْحَارِثِ الْفَقِيهُ، قَالَا: قَالَ أَبُو الْحَسَنِ الدَّارَقُطْنِيُّ الْحَافِظُ فِي تَعْلِيلِ هَذَا الْحَدِيثِ: لَا نَعْلَمُ رَوَاهُ إِلَّا خِشْفُ بْنُ مَالِكٍ، وَهُوَ رَجُلٌ مَجْهُولٌ لَمْ يَرْوِ عَنْهُ إِلَّا زَيْدُ بْنُ جُبَيْرِ بْنِ حَرْمَلٍ الْجُشَمِيُّ، وَلَا نَعْلَمُ أَحَدًا رَوَاهُ عَنْ زَيْدِ بْنِ جُبَيْرٍ إِلَّا حَجَّاجُ بْنُ أَرْطَاةَ، وَالْحَجَّاجُ فرَجُلٌ مَشْهُورٌ بِالتَّدْلِيسِ، وَبِأَنَّهُ يُحَدِّثُ عَمَّنْ لَمْ يَلْقَهُ وَلَمْ يَسْمَعْ مِنْهُ قَالَ: وَرَوَاهُ جَمَاعَةٌ مِنَ الثِّقَاتِ عَنِ الْحَجَّاجِ فَاخْتَلَفُوا عَلَيْهِ فِيهِ، فَرَوَاهُ عَبْدُ الرَّحِيمِ بْنُ سُلَيْمَانَ، وَعَبْدُ الْوَاحِدِ بْنُ زِيَادٍ عَلَى اللَّفْظِ الَّذِي ذَكَرْنَاهُ عَنْهُ، وَرَوَاهُ يَحْيَى بْنُ سَعِيدٍ الْأُمَوِيُّ عَنِ الْحَجَّاجِ فَجَعَلَ مَكَانَ الْحِقَاقِ بَنِي اللَّبُونِ، وَرَوَاهُ إِسْمَاعِيلُ بْنُ عَيَّاشٍ عَنِ الْحَجَّاجِ فَجَعَلَ مَكَانَ بَنِي الْمَخَاضِ بَنِي اللَّبُونِ، وَرَوَاهُ أَبُو مُعَاوِيَةَ الضَّرِيرُ وَحَفْصُ بْنُ غِيَاثٍ وَجَمَاعَةٌ عَنِ الْحَجَّاجِ بِهَذَا الْإِسْنَادِ، قَالَ: جَعَلَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دِيَةَ الْخَطَأِ أَخْمَاسًا لَمْ يَزِيدُوا عَلَى هَذَا وَلَمْ يَذْكُرُوا فِيهِ تَفْسِيرَ الْأَخْمَاسِ، فَيُشْبِهُ أَنْ يَكُونَ الْحَجَّاجُ رُبَّمَا كَانَ يُفَسِّرُ الْأَخْمَاسَ بِرَأْيِهِ بَعْدَ فَرَاغِهِ مِنَ الْحَدِيثِ، فَيَتَوَّهَمُ السَّامِعُ أَنَّ ذَلِكَ فِي الْحَدِيثِ، وَلَيْسَ كَذَلِكَ قَالَ الشَّيْخُ: وَكَيْفَمَا كَانَ، فَالْحَجَّاجُ بْنُ أَرْطَاةَ غَيْرُ مُحْتَجٍّ بِهِ، وَخِشْفُ بْنُ مَالِكٍ مَجْهُولٌ، وَالصَّحِيحُ أَنَّهُ مَوْقُوفٌ عَلَى عَبْدِ اللهِ بْنِ مَسْعُودٍ، وَالصَّحِيحُ عَنْ عَبْدِ اللهِ أَنَّهُ جَعَلَ أَحَدَ أَخْمَاسِهَا بَنِي الْمَخَاضِ فِي الْأَسَانِيدِ الَّتِي تَقَدَّمَ ذِكْرُهَا، لَا كَمَا تَوَّهَمَ شَيْخُنَا أَبُو الْحَسَنِ الدَّارَقُطْنِيُّ، رَحِمَنَا اللهُ وَإِيَّاهُ وَقَدِ اعْتَذَرَ مَنْ رَغِبَ عَنْ قَوْلِ عَبْدِ اللهِ رَضِيَ اللهُ عَنْهُ فِي هَذَا بِشَيْئَيْنِ: أَحَدُهُمَا ضَعْفُ رِوَايَةِ خِشْفِ بْنِ مَالِكٍ، عَنِ ابْنِ مَسْعُودٍ بِمَا ذَكَرْنَا، وَانْقِطَاعُ رِوَايَةِ مَنْ رَوَاهُ عَنْهُ مَوْقُوفًا، فَإِنَّهُ إِنَّمَا رَوَاهُ إِبْرَاهِيمُ النَّخَعِيُّ، عَنْ عَبْدِ اللهِ وَأَبُو عُبَيْدَةَ بْنُ عَبْدِ اللهِ بْنِ مَسْعُودٍ، عَنْ أَبِيهِ وَأَبُو إِسْحَاقَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ وَرِوَايَةُ إِبْرَاهِيمَ عَنْ عَبْدِ اللهِ مُنْقَطِعَةٌ لَا شَكَّ فِيهَا، وَرِوَايَةُ أَبِي عُبَيْدَةَ عَنْ أَبِيهِ؛ لِأَنَّ أَبَا عُبَيْدَةَ لَمْ يُدْرِكْ أَبَاهُ، وَكَذَلِكَ رِوَايَةُ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنْ عَلْقَمَةَ مُنْقَطِعَةٌ؛ لِأَنَّ أَبَا إِسْحَاقَ رَأَى عَلْقَمَةَ لَكِنْ لَمْ يَسْمَعْ مِنْهُ شَيْئًا،.
Imam al-Daraqutni (may Allah have mercy on him), in pointing out the hidden defect of the hadith of Sayyiduna Ibn Mas'ud (may Allah be pleased with him), said: We know it only through Khishf bin Malik, and he is majhul (unknown); only Zayd bin Jubayr narrated from him, and only Hajjaj bin Artah narrated it from Zayd, and Hajjaj is well known for tadlis, and he used to narrate from people he had not heard from. Yahya bin Sa'id al-Umawi narrated from Hajjaj the words "ibn labun" in place of "hiqqah", and Isma'il bin Ayyash narrated from Hajjaj the words "ibn labun" in place of "bani makhad", and a group narrated from Hajjaj only that the Prophet (peace and blessings be upon him) made it "five categories". It seems that Hajjaj would sometimes explain these categories by his own opinion after finishing the hadith, so that the listener supposed this to be part of the hadith, while it is not so.
The Shaykh said: However it may be, Hajjaj bin Artah is not used as evidence and Khishf is majhul (unknown). What is correct is that it is mawquf (stopping) at Sayyiduna Ibn Mas'ud (may Allah be pleased with him), and what is correct from him is that Sayyiduna Ibn Mas'ud (may Allah be pleased with him) made one of the five categories "bani makhad", not as al-Daraqutni (may Allah have mercy on him) supposed.
Those who turn away from the view of Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him) offer two excuses: first, that this narration is weak because of Khishf bin Malik; and second, that the mawquf narration is also disconnected, because it was narrated only by Ibrahim al-Nakha'i from Abdullah, by Abu Ubaydah bin Abdullah bin Mas'ud from his father, and by Abu Ishaq from Alqamah from Abdullah. The narration of Ibrahim from Abdullah is undoubtedly disconnected, and so is that of Abu Ubaydah from his father, because Abu Ubaydah did not meet his father; likewise the narration of Abu Ishaq al-Sabi'i from Alqamah is disconnected, because Abu Ishaq saw Alqamah but did not hear anything from him.
The Shaykh said: However it may be, Hajjaj bin Artah is not used as evidence and Khishf is majhul (unknown). What is correct is that it is mawquf (stopping) at Sayyiduna Ibn Mas'ud (may Allah be pleased with him), and what is correct from him is that Sayyiduna Ibn Mas'ud (may Allah be pleased with him) made one of the five categories "bani makhad", not as al-Daraqutni (may Allah have mercy on him) supposed.
Those who turn away from the view of Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him) offer two excuses: first, that this narration is weak because of Khishf bin Malik; and second, that the mawquf narration is also disconnected, because it was narrated only by Ibrahim al-Nakha'i from Abdullah, by Abu Ubaydah bin Abdullah bin Mas'ud from his father, and by Abu Ishaq from Alqamah from Abdullah. The narration of Ibrahim from Abdullah is undoubtedly disconnected, and so is that of Abu Ubaydah from his father, because Abu Ubaydah did not meet his father; likewise the narration of Abu Ishaq al-Sabi'i from Alqamah is disconnected, because Abu Ishaq saw Alqamah but did not hear anything from him.
