The Book of Oaths, Muharibin , Qasas (Retaliation), and Diyat (Blood Money)
Total Hadiths in this chapter: 56 | Page 6 of 6 | Showing hadiths 51-56
" إِنَّمَا هَذَا مِنْ إِخْوَانِ الْكُهَّانِ "
Messenger of Allah, why should I play blood-wit for one who neither drank, nor ate, nor spoke, nor made any noise; it is like a nonentity (it is, therefore, not justifiable to demand blood-wit for it). Thereupon Allah's Messenger (ﷺ) said: He seems to be one of the brothers of soothsavers on account of the rhymed speech which he has composed.
وَحَدَّثَنَا عَبْدُ بْنُ حُمَيْدٍ، أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي، سَلَمَةَ عَنْ أَبِي هُرَيْرَةَ، قَالَ اقْتَتَلَتِ امْرَأَتَانِ . وَسَاقَ الْحَدِيثَ بِقِصَّتِهِ وَلَمْ يَذْكُرْ وَوَرَّثَهَا وَلَدَهَا وَمَنْ مَعَهُمْ . وَقَالَ فَقَالَ قَائِلٌ كَيْفَ نَعْقِلُ وَلَمْ يُسَمِّ حَمَلَ بْنَ مَالِكٍ .
He made her son and those who were with them her heirs. Someone said: Why should we pay blood-wit? And he did not name Hamal b. Malik.
" أَسَجْعٌ كَسَجْعِ الأَعْرَابِ "
Should we pay indemnity for one who, neither ate, nor drank, nor made any noise, who was just like a nonentity? Thereupon Allah's Messenger (ﷺ) remarked: He speaks rhymed phrases like the people of the desert. He did impose indemnity upon them.
" سَجْعٌ كَسَجْعِ الأَعْرَابِ "
A woman killed her fellow-wife with a tent-pole. Her case was brought to Allah's Messenger (ﷺ), and he gave judgment that blood-wit should be paid by the relatives (of the offender) on the father's side. And as she was pregnant, he decided regarding her unborn child that a male or a female slave of good quality be given. Some of her offender's) relatives said: Should we make compensation for one who never ate, nor drank, nor made any noise, who was like a nonentity? Thereupon Allah's Messenger (ﷺ) said: He was talking rhymed phrases like the rhymed phrases of desert Arabs.
حَدَّثَنِي مُحَمَّدُ بْنُ حَاتِمٍ، وَمُحَمَّدُ بْنُ بَشَّارٍ، قَالاَ حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، عَنْ سُفْيَانَ، عَنْ مَنْصُورٍ، بِهَذَا الإِسْنَادِ مِثْلَ مَعْنَى حَدِيثِ جَرِيرٍ وَمُفَضَّلٍ .
This hadith has been narrated on the authority of Mansur with the same chain of transmitters.
وَحَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَمُحَمَّدُ بْنُ الْمُثَنَّى، وَابْنُ، بَشَّارٍ قَالُوا حَدَّثَنَا مُحَمَّدُ، بْنُ جَعْفَرٍ عَنْ شُعْبَةَ، عَنْ مَنْصُورٍ، بِإِسْنَادِهِمُ الْحَدِيثَ بِقِصَّتِهِ . غَيْرَ أَنَّ فِيهِ فَأَسْقَطَتْ فَرُفِعَ ذَلِكَ إِلَى النَّبِيِّ صلى الله عليه وسلم فَقَضَى فِيهِ بِغُرَّةٍ وَجَعَلَهُ عَلَى أَوْلِيَاءِ الْمَرْأَةِ . وَلَمْ يَذْكُرْ فِي الْحَدِيثِ دِيَةَ الْمَرْأَةِ .
Mansur transmitted this hadith with a slight variation of words.