[Machine] The Messenger of Allah ﷺ said to Mu'hayyisah, "Say takbeer, say takbeer." Then Huwayyisah spoke first, and then Mu'hayyisah spoke. The Messenger of Allah ﷺ said, "Either they should hand over your companion, or they should declare war." So the Messenger of Allah ﷺ wrote to them regarding this matter, and they wrote in response, "By Allah, we did not kill him." So the Messenger of Allah ﷺ said to Huwayyisah, Mu'hayyisah, and 'Abdur-Rahman, "Do you swear and deserve the blood of your companion?" They said, "No." He said, "Then do the Jews swear?" They said, "No, they are not Muslims." He said, "By Allah, the Messenger of Allah ﷺ desires this from them," so he sent them a hundred camels until they were brought to them. Sahl said, "I was grazed by a red camel from it," and this is the wording of the narration of Ash-Shafi'i, may Allah have mercy on him.  

رَسُولُ اللهِ ﷺ لِمُحَيِّصَةَ كَبِّرْ كَبِّرْ يُرِيدُ السِّنَّ فَتَكَلَّمَ حُوَيِّصَةُ ثُمَّ تَكَلَّمَ مُحَيِّصَةُ فَقَالَ رَسُولُ اللهِ ﷺ إِمَّا أَنْ يَدُوا صَاحِبَكُمْ وَإِمَّا أَنْ يُؤْذَنُوا بِحَرْبٍ فَكَتَبَ إِلَيْهِمْ رَسُولُ اللهِ ﷺ فِي ذَلِكَ فَكَتَبُوا إِنَّا وَاللهِ مَا قَتَلْنَاهُ فَقَالَ رَسُولُ اللهِ ﷺ لِحُوَيِّصَةَ وَمُحَيِّصَةَ وَعَبْدِ الرَّحْمَنِ تَحْلِفُونَ وَتَسْتَحِقُّونَ دَمَ صَاحِبِكُمْ؟ قَالُوا لَا قَالَ فَتَحْلِفُ يَهُودُ؟ قَالُوا لَا لَيْسُوا بِمُسْلِمِينَ قَالَ فَوَدَاهُ رَسُولُ اللهِ ﷺ مِنْ عِنْدِهِ فَبَعَثَ إِلَيْهِمْ بِمِائَةِ نَاقَةٍ حَتَّى أُدْخِلَتْ عَلَيْهِمُ الدَّارَ فَقَالَ سَهْلٌ لَقَدْ رَكَضَتْنِي مِنْهَا نَاقَةٌ حَمْرَاءُ لَفْظُ حَدِيثِ الشَّافِعِيِّ رَحِمَهُ اللهُ  

'Abdullah bin Sahi Al-Anasri and Muhayysah bin Mas'ud went out to Khaibar and went their separate ways to go about their business. 'Abdullah bin Sahl Al-Anasari was killed and Muhayysah. 'Abdur-Rahman, who was the brother of the victim, and Huwayysah, came to the Messenger of Allah. 'Abdur-Rahman started to speak, but the prophert said to him: "Let the elders speak first." So Muhayysah and Huwayysah spoke and told him about the case of 'Abdullah bin Sahl. The Messenger of Allah said: "Will you swear fifty oaths, then you will receive compensation or be entitled to retaliate?" They said: "How can we swear an oath when we did not witness (what happened) and we were not there?" The Messenger of Allah said: "Then can the Jews swear fifty oaths declaring their innocence?" They said: "O Messenger of Allah, how can we accept the oath of a disbelieving people?" So the Messenger of Allah paid the blood money himself. (One of the narrators) Bushair said: 'One of those camels kicked me in a Mirbad of ours."' (Using translation from Nasāʾī 4716)   

أَنَّ عَبْدَ اللهِ بْنَ سَهْلٍ وَمُحَيِّصَةَ بْنَ مَسْعُودٍ خَرَجَا إِلَى خَيْبَرَ فَتَفَرَّقَا لِحَاجَتِهِمَا فَقُتِلَ عَبْدُ اللهِ بْنُ سَهْلٍ فَانْطَلَقَ هُوَ وَعَبْدُ الرَّحْمَنِ أَخُو الْمَقْتُولِ وَحُوَيِّصَةُ بْنُ مَسْعُودٍ إِلَى رَسُولِ اللهِ ﷺ فَذَكَرُوا لَهُ قَتْلَ عَبْدِ اللهِ بْنِ سَهْلٍ فَقَالَ رَسُولُ اللهِ ﷺ تَحْلِفُونَ خَمْسِينَ يَمِينًا وَتَسْتَحِقُّونَ دَمَ قَاتِلِكُمْ أَوْ صَاحِبِكُمْ؟ فَقَالُوا يَا رَسُولَ اللهِ لَمْ نَشْهَدْ وَلَمْ نَحْضُرْ فَقَالَ رَسُولُ اللهِ ﷺ فَتُبْرِئُكُمْ يَهُودُ بِخَمْسِينَ يَمِينًا؟ قَالُوا يَا رَسُولَ اللهِ كَيْفَ نَقْبَلُ أَيْمَانَ قَوْمٍ كُفَّارٍ فَزَعَمَ أَنَّ النَّبِيَّ ﷺ عَقَلَهُ مِنْ عِنْدِهِ قَالَ بَشِيرُ بْنُ يَسَارٍ قَالَ سَهْلٌ لَقَدْ رَكَضَتْنِي فَرِيضَةٌ مِنْ تِلْكَ الْفَرَائِضِ فِي مِرْبَدٍ لَنَا  

The eldest one (eldest in regard to age should speak). So he kept quiet, and his companions (Muhayyisa and Huwayyisa) began to speak, and he ('Abd al Rahman) spoke along with them and they narrated to Messenger of Allah ﷺ the murder of 'Abdullah b. Sahl. Thereupon he said to them: Are you prepared to take fifty oaths so that you may be entitled (to blood-wit) of your companion (or your man who has murdered)? They said: How can we take an oath on a matter which we have not witnessed? He (the Holy Prophet) said: Then the Jews will exonerate themselves by fifty oaths. They said: How can we accept the oaths of people who are unbelievers? When Messenger of Allah ﷺ saw that, he himself paid his blood-wit. (Using translation from Muslim 1669a)   

وَعَنْ رَافِعِ بْنِ خَدِيجٍ أَنَّهُمَا قَالَا خَرَجَ عَبْدُ اللهِ بْنُ سَهْلِ بْنِ زَيْدٍ وَمُحَيِّصَةُ بْنُ مَسْعُودِ بْنِ زَيْدٍ حَتَّى إِذَا كَانَا بِخَيْبَرَ تَفَرَّقَا فِي بَعْضِ مَا هُنَالِكَ ثُمَّ إِذَا مُحَيِّصَةُ يَجِدُ عَبْدَ اللهِ بْنَ سَهْلٍ قَتِيلًا فَدَفَنَهُ ثُمَّ أَقْبَلَ إِلَى رَسُولِ اللهِ ﷺ هُوَ وَحُوَيِّصَةُ بْنُ مَسْعُودٍ وَعَبْدُ الرَّحْمَنِ بْنُ سَهْلٍ وَكَانَ أَصْغَرَ الْقَوْمِ فَذَهَبَ عَبْدُ الرَّحْمَنِ لِيَتَكَلَّمَ قَبْلَ صَاحِبَيْهِ فَقَالَ لَهُ رَسُولُ اللهِ ﷺ كَبِّرْ لِلْكُبْرِ فِي السِّنِّ فَصَمَتَ وَتَكَلَّمَ صَاحِبَاهُ ثُمَّ تَكَلَّمَ مَعَهُمَا فَذَكَرُوا لِرَسُولِ اللهِ ﷺ مَقْتَلَ عَبْدِ اللهِ بْنِ سَهْلٍ فَقَالَ لَهُمْ أَتَحْلِفُونَ خَمْسِينَ يَمِينًا فَتَسْتَحِقُّونَ صَاحِبَكُمْ أَوْ قَاتِلَكُمْ؟ قَالُوا وَكَيْفَ نَحْلِفُ وَلَمْ نَشْهَدْ؟ قَالَ فَتُبَرِّئُكُمْ الْيَهُودُ بِخَمْسِينَ يَمِينًا؟ قَالُوا وَكَيْفَ نَقْبَلُ أَيْمَانَ كُفَّارٍ؟ فَلَمَّا رَأَى ذَلِكَ رَسُولُ اللهِ ﷺ أَعْطَى عَقْلَهُ  

ʿAbdullah bin Sahl and Muhaiyisa bin Masʿud bin Zaid set out to Khaibar, the inhabitants of which had a peace treaty with the Muslims at that time. They parted and later on Muhaiyisa came upon ʿAbdullah bin Sah! and found him murdered agitating in his blood. He buried him and returned to Medina. ʿAbdur Rahman bin Sahl, Muhaiyisa and Huwaiuisa, the sons of Masʿud came to the Prophet ﷺ and ʿAbdur Rahman intended to talk, but the Prophet ﷺ said (to him), "Let the eldest of you speak." as ʿAbdur-Rahman was the youngest:. ʿAbdur-Rahman kept silent and the other two spoke. The Prophet ﷺ said, "If you swear as to who has committed the murder, you will have the right to take your right from the murderer." They said, "How should we swear if we did not witness the murder or see the murderer?" The Prophet ﷺ said, "Then the Jews can clear themselves from the charge by taking Alaska (an oath taken by men that it was not they who committed the murder)." The!y said, "How should we believe in the oaths of infidels?" So, the Prophet ﷺ himself paid the blood money (of ʿAbdullah). (See Hadith No. 36 Vol. 9.) (Using translation from Bukhārī 3173)   

انْطَلَقَ عَبْدُ اللهِ بْنُ سَهْلٍ وَمُحَيِّصَةُ بْنُ مَسْعُودِ بْنِ زَيْدٍ إِلَى خَيْبَرَ وَهُوَ يَوْمَئِذٍ صُلْحٌ فَتَفَرَّقَا فِي حَوَائِجِهِمَا فَأَتَى مُحَيِّصَةُ عَلَى عَبْدِ اللهِ بْنِ سَهْلٍ وَهُوَ يَتَشَحَّطُ فِي دَمِهِ قَتِيلًا فَدَفَنَهُ ثُمَّ قَدِمَ الْمَدِينَةَ فَانْطَلَقَ عَبْدُ الرَّحْمَنِ بْنُ سَهْلٍ وَمُحَيِّصَةُ وَحُوَيِّصَةُ ابْنَا مَسْعُودٍ إِلَى رَسُولِ اللهِ ﷺ فَذَهَبَ عَبْدُ الرَّحْمَنِ يَتَكَلَّمُ فَقَالَ لَهُ رَسُولُ اللهِ ﷺ كَبِّرِ الْكُبْرَ وَهُوَ أَحْدَثُ الْقَوْمِ فَسَكَتَ فَتَكَلَّمَا فَقَالَ رَسُولُ اللهِ ﷺ أَتَحْلِفُونَ خَمْسِينَ يَمِينًا وَتَسْتَحِقُّونَ قَاتِلَكُمْ أَوْ صَاحِبَكُمْ؟ فَقَالُوا يَا رَسُولَ اللهِ كَيْفَ نَحْلِفُ وَلَمْ نَشْهَدْ وَلَمْ نَرَ؟ قَالَ فَتُبَرِّئُكُمْ يَهُودُ بِخَمْسِينَ؟ فَقَالُوا يَا رَسُولَ اللهِ كَيْفَ نَأْخُذُ أَيْمَانَ قَوْمٍ كُفَّارٍ قَالَ فَعَقَلَهُ رَسُولُ اللهِ ﷺ مِنْ عِنْدِهِ لَفْظُ حَدِيثِ مُسَدَّدٍ  

[Machine] That Muhaisha bin Masood and Abdullah bin Sahl went out before the Battle of Khaybar, and they separated in the palm grove. Abdullah bin Sahl was killed, and they accused the Jews. Then his brother, Abdul Rahman bin Sahl, and his cousins Huwayyisa and Muhaisha came to the Prophet ﷺ . Abdul Rahman spoke about the matter of his brother, even though he was the youngest among them. The Messenger of Allah ﷺ said, "Let the older among you start speaking." So they both spoke about the matter of their companion, and the Prophet ﷺ said, "Shall I swear by fifty of you to give up his blood money?" They said, "We have never witnessed such a thing, how could we swear?" He said, "So can the Jews be exonerated by the oaths of fifty of them?" They said, "O Messenger of Allah, they are disbelievers." He said, "By Allah, I wish I had accepted it." Sahl said, "One day, I entered a bathhouse belonging to them, and a camel chased me, and it ran with one of its legs, similar to this or something like it." This is the wording of the narration from Al-Rudhabari, and in the narration of Abu Abdullah, the Prophet ﷺ said, "You have made your companion or your slain one deserve it by the oaths of fifty of you." They said, "We have never witnessed such a thing." He said, "So can the Jews be exonerated by the oaths of fifty of them?" And he mentioned the rest in its meaning.  

أَنَّ مُحَيِّصَةَ بْنَ مَسْعُودٍ وَعَبْدَ اللهِ بْنَ سَهْلٍ انْطَلَقَا قَبْلَ خَيْبَرَ فَتَفَرَّقَا فِي النَّخْلِ فَقُتِلَ عَبْدُ اللهِ بْنُ سَهْلٍ فَاتَّهَمُوا الْيَهُودَ فَجَاءَ أَخُوهُ عَبْدُ الرَّحْمَنِ بْنُ سَهْلٍ وَابْنَا عَمِّهِ حُوَيِّصَةُ وَمُحَيِّصَةُ فَأَتَوَا النَّبِيَّ ﷺ فَتَكَلَّمَ عَبْدُ الرَّحْمَنِ فِي أَمْرِ أَخِيهِ وَهُوَ أَصْغَرُهُمْ فَقَالَ رَسُولُ اللهِ ﷺ الْكُبْرَ الْكُبْرَ أَوْ قَالَ لِيَبْدَأِ الْأَكْبَرُ فَتَكَلَّمَا فِي أَمْرِ صَاحِبِهِمَا فَقَالَ رَسُولُ اللهِ ﷺ يُقْسِمُ خَمْسُونَ مِنْكُمْ عَلَى رَجُلٍ مِنْهُمْ فَيُدْفَعُ بِرُمَّتِهِ؟ قَالُوا أَمْرٌ لَمْ نَشْهَدْهُ كَيْفَ نَحْلِفُ؟ قَالَ فَتُبْرِئُكُمْ يَهُودُ بِأَيْمَانِ خَمْسِينَ مِنْهُمْ؟ قَالُوا يَا رَسُولَ اللهِ قَوْمٌ كُفَّارٌ قَالَ فَوَدَاهُ رَسُولُ اللهِ ﷺ مِنْ قِبَلِهِ قَالَ سَهْلٌ دَخَلْتُ مِرْبَدًا لَهُمْ يَوْمًا فَرَكَضَتْنِي نَاقَةٌ مِنْ تِلْكَ الْإِبِلِ رَكْضَةً بِرِجْلِهَا هَذَا أَوْ نَحْوُهُ لَفْظُ حَدِيثِ الرُّوذْبَارِيِّ وَفِي رِوَايَةِ أَبِي عَبْدِ اللهِ فَقَالَ رَسُولُ اللهِ ﷺ اسْتَحِقُّوا صَاحِبَكُمْ أَوْ قَالَ قَتِيلَكُمْ بِأَيْمَانِ خَمْسِينَ مِنْكُمْ قَالُوا أَمْرٌ لَمْ نَشْهَدْهُ قَالَ فَتُبْرِئُكُمْ يَهُودُ بِأَيْمَانِ خَمْسِينَ مِنْهُمْ وَذَكَرَ الْبَاقِيَ بِمَعْنَاهُ  

[Machine] He informed him and he was an elderly knowledgeable sheikh. He had encountered among the people of his town, from the Bani Harithah, companions of the Prophet ﷺ , men such as Rafe' ibn Khadeej, Sahl ibn Abu Hathmah, and Suwaid ibn Al Nu'man. They narrated to him that there was a dispute among them in Bani Harithah ibn Al Harith over a man from the Ansar named Abdullah ibn Sahl, who was killed in Khaybar. The Messenger of Allah ﷺ said to them, "You must swear by fifty men to hold your killer responsible." They replied, "O Messenger of Allah, we did not witness it nor were we present." Bashir claimed that the Messenger of Allah ﷺ then said to them, "The Jews will clear you by fifty." Sufyan ibn 'Uyaynah mentioned this narration from Yahya, differing from the majority in wording.  

أَخْبَرَهُ وَكَانَ شَيْخًا كَبِيرًا فَقِيهًا وَكَانَ قَدْ أَدْرَكَ مِنْ أَهْلِ دَارِهِ مِنْ بَنِي حَارِثَةَ مِنْ أَصْحَابِ النَّبِيِّ ﷺ رِجَالًا مِنْهُمْ رَافِعُ بْنُ خَدِيجٍ وَسَهْلُ بْنُ أَبِي حَثْمَةَ وَسُوَيْدُ بْنُ النُّعْمَانِ حَدَّثُوهُ أَنَّ الْقَسَامَةَ كَانَتْ فِيهِمْ فِي بَنِي حَارِثَةَ بْنِ الْحَارِثِ فِي رَجُلٍ مِنَ الْأَنْصَارِ يُدْعَى عَبْدَ اللهِ بْنَ سَهْلٍ قُتِلَ بِخَيْبَرَ وَأَنَّ رَسُولَ اللهِ ﷺ قَالَ لَهُمْ تَحْلِفُونَ خَمْسِينَ فَتَسْتَحِقُّونَ قَاتِلَكُمْ أَوْ قَالَ صَاحِبَكُمْ قَالُوا يَا رَسُولَ اللهِ مَا شَهِدْنَا وَلَا حَضَرْنَا فَزَعَمَ بَشِيرٌ أَنَّ رَسُولَ اللهِ ﷺ قَالَ لَهُمْ فَتُبْرِئُكُمْ يَهُودُ بِخَمْسِينَ فَذَكَرَهُ وَرَوَاهُ سُفْيَانُ بْنُ عُيَيْنَةَ عَنْ يَحْيَى فَخَالَفَ الْجَمَاعَةَ فِي لَفْظِهِ  

[Machine] Abdullah bin Sahal was found dead in a valley in Khaybar. His brother, Abdurrahman bin Sahal, brought the news to the Prophet Muhammad, and mentioned the animosity of the Jews towards them. The Prophet then asked if the Jews would be willing to take an oath fifty times to prove their innocence in Abdullah's murder. They replied saying that they could not trust their oaths, as they were polytheists. The Prophet then asked if fifty people among them would be willing to swear that they had killed Abdullah. They responded saying that it was impossible for them to make such a claim without evidence. The Prophet Muhammad swore that he would make everything right from his side.  

وُجِدَ عَبْدُ اللهِ بْنُ سَهْلٍ قَتِيلًا فِي قَلِيبٍ مِنْ قُلُبِ خَيْبَرَ فَجَاءَ أَخُوهُ عَبْدُ الرَّحْمَنِ بْنُ سَهْلٍ وَعَمَّاهُ حُوَيِّصَةُ وَمُحَيِّصَةُ فَذَهَبَ عَبْدُ الرَّحْمَنِ يَتَكَلَّمُ عِنْدَ النَّبِيِّ ﷺ فَقَالَ النَّبِيُّ ﷺ الْكُبْرَ الْكُبْرَ فَتَكَلَّمَ أَحَدُ عَمَّيْهِ الْكَبِيرُ مِنْهُمَا إِمَّا حُوَيِّصَةُ وَإِمَّا مُحَيِّصَةُ فَقَالَ يَا رَسُولَ اللهِ إِنَّا وَجَدْنَا عَبْدَ اللهِ قَتِيلًا فِي قَلِيبٍ مِنْ قُلُبِ خَيْبَرَ فَذَكَرَ يَهُودَ وَعَدَاوَتِهُمْ وَشَرَّهُمْ قَالَ أَفَتُبْرِئُكُمْ يَهُودُ بِخَمْسِينَ يَمِينًا يَحْلِفُونَ أَنَّهُمْ لَمْ يَقْتُلُوهُ؟ قَالُوا وَكَيْفَ نَرْضَى بِأَيْمَانِهِمْ وَهُمْ مُشْرِكُونَ؟ قَالَ فَيُقْسِمُ مِنْكُمْ خَمْسُونَ أَنَّهُمْ قَتَلُوهُ؟ قَالُوا وَكَيْفَ نُقْسِمُ عَلَى مَا لَمْ نَرَهُ؟ قَالَ فَوَدَاهُ رَسُولُ اللهِ ﷺ مِنْ عِنْدِهِ  

[Machine] He informed him that a group of his people went to Khaibar and dispersed in it. They found one of them dead, so they said to those who found him with them, "Did you kill our companion?" They replied, "We did not kill him nor do we know." He then went to the Messenger of Allah ﷺ and said, "O Prophet of Allah, we went to Khaibar and found one of us dead." The Messenger of Allah ﷺ said, "The most severe thing is severe." He said to them, "Can you bring any evidence against the murderer?" They said, "We have no evidence." He said, "Will you swear?" They said, "We do not accept the oaths of the Jews." The Messenger of Allah ﷺ disliked that his blood be invalid, so he accepted one hundred camels as blood money. This is the wording of the narration from Qatadan, and in the narration of others, it is one hundred camels from the charity.  

أَخْبَرَهُ أَنَّ نَفَرًا مِنْ قَوْمِهِ انْطَلَقُوا إِلَى خَيْبَرَ فَتَفَرَّقُوا فِيهَا فَوَجَدُوا أَحَدَهُمْ قَتِيلًا فَقَالُوا لِلَّذِينَ وَجَدُوهُ عِنْدَهُمْ قَتَلْتُمْ صَاحِبَنَا؟ قَالُوا مَا قَتَلْنَا وَلَا عَلِمْنَا قَالَ فَانْطَلَقُوا إِلَى رَسُولِ اللهِ ﷺ فَقَالُوا يَا نَبِيَّ اللهِ انْطَلَقْنَا إِلَى خَيْبَرَ فَوَجَدْنَا أَحَدَنَا قَتِيلًا فَقَالَ رَسُولُ اللهِ ﷺ الْكُبْرَ الْكُبْرَ فَقَالَ لَهُمْ تَأْتُونَ بِالْبَيِّنَةِ عَلَى مَنْ قَتَلَ؟ قَالُوا مَا لَنَا بَيِّنَةٌ قَالَ فَيَحْلِفُونَ لَكُمْ؟ قَالُوا لَا نَرْضَى بِأَيْمَانِ الْيَهُودِ وَكَرِهَ رَسُولُ اللهِ ﷺ أَنْ يُبْطِلَ دَمَهُ فَوَدَاهُ مِائَةً مِنَ الْإِبِلِ لَفْظُ حَدِيثِ الْقَطَّانِ وَفِي رِوَايَةِ غَيْرِهِ فَوَدَاهُ بِمِائَةٍ مِنْ إِبِلِ الصَّدَقَةِ  

[Machine] By Allah, it was not like this, but it was a deception that the Messenger of Allah ﷺ made when he told the Ansar to swear about something they had no knowledge of. But he wrote to the Jews of Khaybar when the Ansar said that there was a murderer among them, so give him up. They wrote to him swearing by Allah that they did not kill him and they did not know who killed him. The Messenger of Allah ﷺ accepted their oath. Abu Abdullah al-Hafiz informed us, Abu al-Abbas narrated to us, al-Rabi narrated to us, al-Shafi'i said: "And from the book of Umar ibn Habib, narrated by Muhammad ibn Ishaq, he mentioned this hadith. Al-Shafi'i said: A person asked me, 'What prevents you from accepting the hadith of Ibn Bujayd?' I replied, 'I do not know Ibn Bujayd, whether he heard from the Prophet ﷺ or not. If he heard from the Prophet ﷺ , then he is a mursal narrator, and neither I nor you can establish the mursal narrator as authentic. And I know that Sahl, the companion of the Prophet ﷺ , heard from him and transmitted the hadith in a manner that is only similar to definite proof. Therefore, I accept his hadith because of the description I have given.' He said, 'What prevents you from accepting the hadith of Ibn Shihab?' I said, 'It is mursal and the murdered person was from the Ansar, and the Ansar are more knowledgeable about it than others, for they are all trustworthy, and everyone among us is trustworthy by the blessing of Allah.' The sheikh, may Allah have mercy on him, said, 'It is as if he was referring to the hadith of Ibn Shihab al-Zuhri.'"  

لَهُ وَاللهِ مَا هَكَذَا كَانَ الشَّانُ وَلَكِنْ سَهْلٌ أَوْهَمَ مَا قَالَ رَسُولُ اللهِ ﷺ احْلِفُوا عَلَى مَا لَا عِلْمَ لَكُمْ بِهِ وَلَكِنَّهُ كَتَبَ إِلَى يَهُودَ خَيْبَرَ حِينَ كَلَّمَتْهُ الْأَنْصَارُ أَنَّهُ وُجِدَ فِيكُمْ قَتِيلٌ بَيْنَ أَبْيَاتِكُمْ فَدُوهُ فَكَتَبُوا إِلَيْهِ يَحْلِفُونَ بِاللهِ مَا قَتَلُوهُ وَلَا يَعْلَمُونَ لَهُ قَاتِلًا فَوَدَاهُ رَسُولُ اللهِ ﷺ مِنْ عِنْدِهِ 16440 فَقَدْ أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ ثنا أَبُو الْعَبَّاسِ أنبأ الرَّبِيعُ أنبأ الشَّافِعِيُّ قَالَ وَمِنْ كِتَابِ عُمَرَ بْنِ حَبِيبٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ فَذَكَرَ هَذَا الْحَدِيثَ قَالَ الشَّافِعِيُّ فَقَالَ لِي قَائِلٌ مَا مَنَعَكَ أَنْ تَأْخُذَ بِحَدِيثِ ابْنِ بُجَيْدٍ؟ قَالَ لَا أَعْلَمُ ابْنَ بُجَيْدٍ سَمِعَ مِنَ النَّبِيِّ ﷺ وَإِنْ لَمْ يَكُنْ سَمِعَ مِنَ النَّبِيِّ ﷺ فَهُوَ مُرْسَلٌ وَلَسْنَا وَلَا إِيَّاكَ نُثْبِتُ الْمُرْسَلَ وَقَدْ عَلِمْتُ سَهْلًا صَحِبَ النَّبِيَّ ﷺ وَسَمِعَ مِنْهُ وَسَاقَ الْحَدِيثَ سِيَاقًا لَا يُشْبِهُ إِلَّا الْأَثْبَاتَ فَأَخَذْتُ بِهِ لِمَا وَصَفْتُ قَالَ فَمَا مَنَعَكَ أَنْ تَأْخُذَ بِحَدِيثِ ابْنِ شِهَابٍ؟ قُلْتُ مُرْسَلٌ وَالْقَتِيلُ أَنْصَارِيٌّ وَالْأَنْصَارِيُّونَ بِالْعِنَايَةِ أَوْلَى بِالْعِلْمِ بِهِ مِنْ غَيْرِهِمْ إِذَا كَانَ كُلٌّ ثِقَةً وَكُلٌّ عِنْدَنَا بِنِعْمَةِ اللهِ ثِقَةٌ قَالَ الشَّيْخُ رَحِمَهُ اللهُ وَكَأَنَّهُ عَنَى بِحَدِيثِ ابْنِ شِهَابٍ الزُّهْرِيِّ الْحَدِيثَ الَّذِي  

[Machine] The Prophet ﷺ said to the Jews and started swearing by them with fifty men from among them? They refused, so he said to the Ansar, "Do you deserve it?" They said, "Shall we take an oath on something unseen, O Messenger of Allah?" So the Messenger of Allah ﷺ made it for the Jews, as it was found among them. And this is sent with the abandonment of naming those who reported it, and it contradicts the continuous narration in the beginning regarding swearing, and in giving compensation, and the reliable narration from the Prophet ﷺ that he intended it from himself. Ibn Jurayj and others disagreed with him in his wording.  

أَنَّ النَّبِيَّ ﷺ قَالَ لِيَهُودَ وَبَدَأَ بِهِمْ يَحْلِفُ مِنْكُمْ خَمْسُونَ رَجُلًا؟ فَأَبَوْا فَقَالَ لِلْأَنْصَارِ اسْتَحِقُّوا فَقَالُوا نَحْلِفُ عَلَى الْغَيْبِ يَا رَسُولَ اللهِ؟ فَجَعَلَهَا رَسُولُ اللهِ ﷺ عَلَى يَهُودَ لِأَنَّهُ وُجِدَ بَيْنَ أَظْهُرِهِمْ وَهَذَا مُرْسَلٌ بِتَرْكِ تَسْمِيَةِ الَّذِينَ حَدَّثُوهُمَا وَهُوَ يُخَالِفُ الْحَدِيثَ الْمُتَّصِلَ فِي الْبِدَايَةِ بِالْقَسَامَةِ وَفِي إِعْطَاءِ الدِّيَةِ وَالثَّابِتُ عَنِ النَّبِيِّ ﷺ أَنَّهُ وَدَاهُ مِنْ عِنْدِهِ وَقَدْ خَالَفَهُ ابْنُ جُرَيْجٍ وَغَيْرُهُ فِي لَفْظِهِ  

[Machine] About a man from the companions of the Prophet ﷺ, who reported that the Messenger of Allah ﷺ confirmed the oath that they had taken in the pre-Islamic era. The Messenger of Allah ﷺ ruled in a dispute among some of the Ansar (helpers) concerning a man who claimed to have killed a Jew.  

عَنْ رَجُلٍ مِنْ أَصْحَابِ النَّبِيِّ ﷺ أَنَّ رَسُولَ اللهِ ﷺ أَقَرَّ الْقَسَامَةَ عَلَى مَا كَانَتْ عَلَيْهِ فِي الْجَاهِلِيَّةِ فَقَضَى بِهَا رَسُولُ اللهِ ﷺ بَيْنَ نَاسٍ مِنَ الْأَنْصَارِ فِي قَتِيلٍ ادَّعَوْهُ عَلَى الْيَهُودِ  

[Machine] From some of the companions of the Messenger of Allah ﷺ , it was narrated that the Qasamah existed during the era of Ignorance, and it was a form of blood revenge. So the Messenger of Allah ﷺ affirmed it as it was in the era of Ignorance, and he resolved a dispute between some Ansar men from the tribe of Bani Harithah who accused the Jews. This was narrated by Yahya bin Ayoub from Aqeel and others.  

عَنْ أُنَاسٍ مِنْ أَصْحَابِ رَسُولِ اللهِ ﷺ أَنَّ الْقَسَامَةَ كَانَتْ فِي الْجَاهِلِيَّةِ قَسَامَةَ الدَّمِ فَأَقَرَّهَا رَسُولُ اللهِ ﷺ عَلَى مَا كَانَتْ عَلَيْهِ فِي الْجَاهِلِيَّةِ وَقَضَى بِهَا رَسُولُ اللهِ ﷺ بَيْنَ أُنَاسٍ مِنَ الْأَنْصَارِ مِنْ بَنِي حَارِثَةَ ادَّعَوْا عَلَى الْيَهُودِ وَرَوَاهُ يَحْيَى بْنُ أَيُّوبَ عَنْ عَقِيلٍ وَغَيْرِهِ  

[Machine] To have fifty men swear fifty oaths, and if one of them breaks their oath, they will not be given blood, and this is final.  

أَنْ يُحَلِّفَ خَمْسِينَ رَجُلًا خَمْسِينَ يَمِينًا فَإِنْ نَكَلَ وَاحِدٌ مِنْهُمْ لَمْ يُعْطَوَا الدَّمَ وَهَذَا مُنْقَطِعٌ  

[Machine] The Messenger of Allah, ﷺ , said: "The burden of proof is upon the claimant, and the oath is upon the one who denies, except in cases of swearing by an oath." And Abu Abdullah Al-Hafiz informed us that Abu Al-Walid Al-Faqih narrated to us that Ibrahim ibn Abi Talib narrated to us that Bishr ibn Al-Hakam narrated to us that Muslim ibn Khalid, who was Al-Zanji, mentioned it in a similar way.  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ الْبَيِّنَةُ عَلَى مَنِ ادَّعَى وَالْيَمِينُ عَلَى مَنْ أَنْكَرَ إِلَّا فِي الْقَسَامَةِ 16446 وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ أنبأ أَبُو الْوَلِيدِ الْفَقِيهُ ثنا إِبْرَاهِيمُ بْنُ أَبِي طَالِبٍ ثنا بِشْرُ بْنُ الْحَكَمِ ثنا مُسْلِمُ بْنُ خَالِدٍ وَهُوَ الزَّنْجِيُّ فَذَكَرَهُ بِمِثْلِهِ  

[Machine] A man from the Ansar was found dead in Daliet Nase, along with the Jews. So the Messenger of Allah ﷺ sent to them and took fifty men from among them, the best of them, and made them swear by Allah that we did not kill him and we do not know who killed him, and they were required to pay blood money. They said, "Indeed, our Prophet Musa has ruled similarly regarding us. This person, the Kalbi tribe, is abandoned and Abu Salih is weak."  

وُجِدَ رَجُلٌ مِنَ الْأَنْصَارِ قَتِيلًا فِي دَالِيَةِ نَاسٍ مَعَ الْيَهُودِ فَبَعَثَ رَسُولُ اللهِ ﷺ إِلَيْهِمْ فَأَخَذَ مِنْهُمْ خَمْسِينَ رَجُلًا مِنْ خِيَارِهِمْ فَاسْتَحْلَفَهُمْ بِاللهِ مَا قَتَلْنَا وَلَا عَلِمْنَا قَاتِلًا وَجَعَلَ عَلَيْهِمُ الدِّيَةَ فَقَالُوا لَقَدْ قَضَى بِمَا قَضَى فِينَا نَبِيُّنَا مُوسَى عَلَيْهِ السَّلَامُ فَهَذَا لَا يُحْتَجُّ بِهِ الْكَلْبِيُّ مَتْرُوكٌ وَأَبُو صَالِحٍ هَذَا ضَعِيفٌ  

[Machine] My father, Abu Saleh, everything I have told you about is a lie.  

لِي أَبُو صَالِحٍ كُلُّ مَا حَدَّثْتُكَ بِهِ كَذِبٌ  

[Machine] "Oh people of Hamdan, you have shed your own blood with your own oaths, so the blood of this Muslim man does not go in vain."  

يَا مَعْشَرَ هَمْدَانَ حَقَنْتُمْ دِمَاءَكُمْ بِأَيْمَانِكُمْ فَمَا يَبْطُلُ دَمُ هَذَا الرَّجُلِ الْمُسْلِمِ  

[Machine] "To measure the distance between the two villages, he sent fifty men to them from Mecca to meet them at Al-Hajar. He then made them swear oaths and decided their fate with blood money. They said, 'Our wealth is not worth our oaths, nor are our oaths worth our wealth.' Umar said, 'That is how it should be.' Al-Shafi'i said, and others reported from Sufyan, who reported from Asim al-Ahwal, who reported from Al-Sha'bi, who said, 'Umar ibn al-Khattab said, "You have shed your blood with your own oaths, and the blood of a Muslim should not be spilled."' Al-Shafi'i mentioned this in his response to Umar's statement, with which they disagree in this ruling. Then, it was said to him, 'The thabit (established ruling) is with you.' He said, 'No, it is only with Allah.'"  

أَنْ يُقَاسَ مَا بَيْنَ الْقَرْيَتَيْنِ فَإِلَى أَيِّهِمَا كَانَ أَقْرَبَ أَخْرَجَ إِلَيْهِمْ مِنْهُمْ خَمْسِينَ رَجُلًا حَتَّى يُوَافُوهُ مَكَّةَ فَأَدْخَلَهُمُ الْحَجَرَ فَأَحْلَفَهُمْ ثُمَّ قَضَى عَلَيْهِمْ بِالدِّيَةِ فَقَالُوا مَا وَقَتْ أَمْوَالُنَا أَيْمَانَنَا وَلَا أَيْمَانُنَا أَمْوَالَنَا قَالَ عُمَرُ ؓ كَذَلِكَ الْأَمْرُ قَالَ الشَّافِعِيُّ وَقَالَ غَيْرُ سُفْيَانَ عَنْ عَاصِمٍ الْأَحْوَلِ عَنِ الشَّعْبِيِّ قَالَ عُمَرُ بْنُ الْخَطَّابِ ؓ حَقَنْتُمْ بِأَيْمَانِكُمْ دِمَاءَكُمْ وَلَا يُطَلُّ دَمُ مُسْلِمٍ فَقَدْ ذَكَرَ الشَّافِعِيُّ رَحِمَهُ اللهُ فِي الْجَوَابِ عَنْهُ مَا يُخَالِفُونَ عُمَرَ ؓ فِي هَذِهِ الْقِصَّةِ مِنَ الْأَحْكَامِ ثُمَّ قِيلَ لَهُ الثَّابِتُ هُوَ عِنْدَكَ قَالَ لَا إِنَّمَا  

[Machine] He said, when Umar performed his last Hajj which he had not performed before, a Muslim man was killed by the Banu Wadi'ah. Umar sent for them after completing his rituals and said to them, "Do you know who killed this man?" The people said, "No." So he extracted fifty elders from among them and took them to the valley of Haateem and made them swear by the Lord of this Sacred House, the Lord of this Sacred Land, and the Lord of this Sacred Month, that they did not kill him and did not know who killed him. So they swore this oath. After they had sworn, Umar said, "Pay a severe blood money equivalent to the teeth of camels or the dinars and dirhams, a blood money and a third." A man among them known as Sinan said, "O Amir al-Mu'minin, will you not compensate me from my wealth?" Umar said, "No, I have judged upon you by the judgement of your Prophet." So they took his blood money in dinars and a third. Ali bin Subh said, "It is left without narration." The scholar, may Allah have mercy upon him, said, "Its authentication to the Prophet ﷺ is weak and it has been abandoned in its narration by those who agreed upon abandoning it." Al-Shafi'i said, "The one with continuous narration should be given priority over the one with disconnected narration." Al-Ansariyyun are more knowledgeable about the hadith of their companion than others. Al-Shafi'i also said that it is narrated from Umar that he initially pointed the blame at them and then later retracted the oaths from the accusers.  

أَنَّهُ قَالَ لَمَّا حَجَّ عُمَرُ ؓ حَجَّتَهُ الْأَخِيرَةَ الَّتِي لَمْ يَحُجَّ غَيْرَهَا غُودِرَ رَجُلٌ مِنَ الْمُسْلِمِينَ قَتِيلًا بِبَنِي وَادِعَةَ فَبَعَثَ إِلَيْهِمْ عُمَرُ وَذَلِكَ بَعْدَمَا قَضَى النُّسُكَ وَقَالَ لَهُمْ هَلْ عَلِمْتُمْ لِهَذَا الْقَتِيلِ قَاتِلًا مِنْكُمْ؟ قَالَ الْقَوْمُ لَا فَاسْتَخْرَجَ مِنْهُمْ خَمْسِينَ شَيْخًا فَأَدْخَلَهُمُ الْحَطِيمَ فَاسْتَحْلَفَهُمْ بِاللهِ رَبِّ هَذَا الْبَيْتِ الْحَرَامِ وَرَبِّ هَذَا الْبَلَدِ الْحَرَامِ وَرَبِّ هَذَا الشَّهْرِ الْحَرَامِ إِنَّكُمْ لَمْ تَقْتُلُوهُ وَلَا عَلِمْتُمْ لَهُ قَاتِلًا فَحَلَفُوا بِذَلِكَ فَلَمَّا حَلَفُوا قَالَ أَدُّوا دِيَةً مُغَلَّظَةً فِي أَسْنَانِ الْإِبِلِ أَوْ مِنَ الدَّنَانِيرِ وَالدَّرَاهِمِ دِيَةً وَثُلُثًا فَقَالَ رَجُلٌ مِنْهُمْ يُقَالُ لَهُ سِنَانُ يَا أَمِيرَ الْمُؤْمِنِينَ أَمَا تَجْزِينِي يَمِينِي مِنْ مَالِي؟ قَالَ لَا إِنَّمَا قَضَيْتُ عَلَيْكُمْ بِقَضَاءِ نَبِيِّكُمْ فَأَخَذُوا دِيَتَهُ دَنَانِيرَ دِيَةً وَثُلُثَ دِيَةٍ قَالَ عَلِيٌّ عُمَرُ بْنُ صُبْحٍ مَتْرُوكُ الْحَدِيثِ قَالَ الشَّيْخُ رَحِمَهُ اللهُ رَفْعُهُ إِلَى النَّبِيِّ ﷺ مُنْكَرٌ وَهُوَ مَعَ انْقِطَاعِهِ فِي رِوَايَةِ مَنْ أَجْمَعُوا عَلَى تَرْكِهِ قَالَ الشَّافِعِيُّ وَالْمُتَّصِلُ أَوْلَى أَنْ يُؤْخَذَ بِهِ مِنَ الْمُنْقَطِعِ وَالْأَنْصَارِيُّونَ أَعْلَمُ بِحَدِيثِ صَاحِبِهِمْ مِنْ غَيْرِهِمْ قَالَ الشَّافِعِيُّ وَيُرْوَى عَنْ عُمَرَ ؓ أَنَّهُ بَدَأَ الْمُدَّعَى عَلَيْهِمْ ثُمَّ رَدَّ الْأَيْمَانَ عَلَى الْمُدَّعِينَ  

[Machine] Swear to others that you are to blame, but they refuse. So Umar ibn Al-Khattab decided to divide the blood money among the Saadiyyin, as it is narrated in the story of the murdered person, which can be found between two villages and is not valid.  

لِلْآخَرِينَ احْلِفُوا أَنْتُمْ فَأَبَوْا فَقَضَى عُمَرُ بْنُ الْخَطَّابِ ؓ بِشَطْرِ الدِّيَةِ عَلَى السَّعْدِيِّينَ بَابُ مَا رُوِيَ فِي الْقَتِيلِ يُوجَدُ بَيْنَ قَرْيَتَيْنِ وَلَا يَصِحُّ  

[Machine] A dead body was found between two neighborhoods, so the Prophet ﷺ commanded that it should be measured to determine which neighborhood it was closer to. It was found to be closer by one cubit to one of the neighborhoods. Abu Sa'id said, "It is as if I can see the cubit of the Messenger of Allah ﷺ." Then he distributed the blood money (diyah) among them, 16454. Abu Sa'd Al-Malini narrated to us that Abu Ahmad ibn 'Adi narrated to us that Al-Fadl ibn Al-Hubab narrated to us that Abu Al-Walid Al-Tayalisi narrated from Abu Israil Al-Mula'i in a similar way. Abu Israil narrated from 'Atiyyah Al-Awfi, and both of them cannot be used as evidence for their narration.  

أَنَّ قَتِيلًا وُجِدَ بَيْنَ حَيَّيْنِ فَأَمَرَ النَّبِيُّ ﷺ أَنْ يُقَاسَ إِلَى أَيِّهِمَا أَقْرَبُ فَوُجِدَ أَقْرَبَ إِلَى أَحَدِ الْحَيَّيْنِ بِشِبْرٍ قَالَ أَبُو سَعِيدٍ كَأَنِّي أَنْظُرُ إِلَى شِبْرِ رَسُولِ اللهِ ﷺ فَأَلْقَى دِيَتَهُ عَلَيْهِمْ 16454 وَأَخْبَرَنَا أَبُو سَعْدٍ الْمَالِينِيُّ أنبأ أَبُو أَحْمَدَ بْنُ عَدِيٍّ أنبأ الْفَضْلُ بْنُ الْحُبَابِ ثنا أَبُو الْوَلِيدِ الطَّيَالِسِيُّ عَنْ أَبِي إِسْرَائِيلَ الْمُلَائِيِّ بِنَحْوِهِ تَفَرَّدَ بِهِ أَبُو إِسْرَائِيلَ عَنْ عَطِيَّةَ الْعَوْفِيِّ وَكِلَاهُمَا لَا يُحْتَجُّ بِرِوَايَتِهِمَا  

[Machine] And indeed, the Prophet ﷺ said, "Do you swear and deserve the blood of your companion?"  

وَأَنَّ النَّبِيَّ ﷺ قَالَ تَحْلِفُونَ وَتَسْتَحِقُّونَ دَمَ صَاحِبِكُمْ؟  

[Machine] Abdullah ibn Sahil was struck by misfortune in Khaybar. He went out there with his companions to collect dates when he was found with a broken neck and was left to die. They then took him and hid him. Afterwards, they went to the Messenger of Allah ﷺ and informed him of what happened. His brother, Abdullah ibn Al-Rahman, came forward with his cousins, Huwayyisah and Muhayyisah, the sons of Mas'ud. Abdullah ibn Al-Rahman was the youngest among them, but he was the bravest of the people. When he spoke before his cousins, the Messenger of Allah ﷺ said, "The eldest should speak first." So, Huwayyisah and Muhayyisah spoke first, and then Abdullah spoke. He informed the Prophet ﷺ about the killing of their companion. The Messenger of Allah ﷺ said, "You should name the killer and make a solemn oath of fifty oaths, and we will hand him over to you." They said, "We cannot make an oath about something we do not know." The Messenger of Allah ﷺ said, "Then make a solemn oath by Allah, fifty oaths, that you did not kill him and you do not know who killed him, and then you can absolve yourselves from his blood." They said, "We would not accept oaths from the Jews that involve something greater than disbelief, let alone swear oaths about a sin." The Messenger of Allah ﷺ , on behalf of Sahil, offered a hundred camels as compensation. Sahil said, "By Allah, I will not even forget one morning of them. There was a red camel among them that kicked me while I was milking it."  

أُصِيبَ عَبْدُ اللهِ بْنُ سَهْلٍ بِخَيْبَرَ وَكَانَ خَرَجَ إِلَيْهَا فِي أَصْحَابٍ لَهُ يَمْتَارُونَ تَمْرًا فَوُجِدَ فِي عَيْنٍ قَدْ كُسِرَتْ عُنُقُهُ ثُمَّ ضُرِحَ عَلَيْهِ فَأَخَذُوهُ فَغَيَّبُوهُ ثُمَّ قَدِمُوا عَلَى رَسُولِ اللهِ ﷺ فَذَكَرُوا لَهُ شَأْنَهُ فَتَقَدَّمَ أَخُوهُ عَبْدُ الرَّحْمَنِ وَمَعَهُ ابْنَا عَمِّهِ حُوَيِّصَةُ وَمُحَيِّصَةُ ابْنَا مَسْعُودٍ وَكَانَ عَبْدُ الرَّحْمَنِ أَحْدَثَهُمْ سِنًّا وَكَانَ صَاحِبَ الدَّمِ وَكَانَ ذَا قَدَمِ الْقَوْمِ فَلَمَّا تَكَلَّمَ قَبْلَ بَنِي عَمِّهِ قَالَ رَسُولُ اللهِ ﷺ الْكِبَرَ الْكِبَرَ فَتَكَلَّمَ حُوَيِّصَةُ وَمُحَيِّصَةُ ثُمَّ تَكَلَّمَ هُوَ بَعْدُ فَذَكَرَ لِرَسُولِ اللهِ ﷺ قَتْلَ صَاحِبِهِمْ فَقَالَ رَسُولُ اللهِ ﷺ تُسَمُّونَ قَاتِلَكُمْ ثُمَّ تَحْلِفُونَ عَلَيْهِ خَمْسِينَ يَمِينًا فَنُسْلِمُهُ إِلَيْكُمْ؟ قَالُوا مَا كُنَّا نَحْلِفُ عَلَى مَا لَا نَعْلَمُ فَقَالَ رَسُولُ اللهِ ﷺ فَيَحْلِفُونَ بِاللهِ لَكُمْ خَمْسِينَ يَمِينًا مَا قَتَلُوهُ وَلَا يَعْلَمُونَ لَهُ قَاتِلًا ثُمَّ يَبْرَءُونَ مِنْ دَمِهِ؟ فَقَالُوا مَا كُنَّا لِنَقْبَلَ أَيْمَانَ يَهُودَ مَا فِيهِمْ مِنَ الْكُفْرِ أَعْظَمُ مِنْ أَنْ يَحْلِفُوا عَلَى إِثْمٍ فَوَدَاهُ رَسُولُ اللهِ ﷺ مِنْ عِنْدِهِ مِائَةَ نَاقَةٍ فَقَالَ سَهْلٌ فَوَاللهِ مَا أَنْسَى بَكْرَةً مِنْهَا حَمْرَاءَ ضَرَبَتْنِي بِرِجْلِهَا وَأَنَا أَحُورُهَا  

[Machine] The Messenger of Allah ﷺ said that he killed a man from the Banu Nasr ibn Malik in Bahrah al-Ri'aa, on the shore of Laiyyah. The killer and the victim were both from them (the Banu Nasr). Abu Dawood said that this is a commendable narration from Bahrah, a solitary report. What came before it is plausible for the payment of blood money, as it is deserved with blood. Allah knows best. It was also narrated by Abu Dawood in al-Maraasil on the authority of Musa ibn Isma'il, from Hammad, from Qatadah and 'Amir al-Ahwal, from Abu al-Mughirah, that the Prophet ﷺ performed an oath of mutual cursing (al-Qasamah) in Ta'if. This too is a solitary report. Muhammad ibn Muhammad informed us, on the authority of al-Fasawwi, who reported it from al-Lu'lu'i, who reported it from Abu Dawood. And he mentioned it.  

عَنْ رَسُولِ اللهِ ﷺ أَنَّهُ قَتَلَ بِالْقَسَامَةِ رَجُلًا مِنْ بَنِي نَصْرِ بْنِ مَالِكٍ بِبَحْرَةِ الرِّعَاءِ عَلَى شَطِّ لَيَّةَ فَقَالَ الْقَاتِلُ وَالْمَقْتُولُ مِنْهُمْ وَقَالَ أَبُو دَاوُدَ وَهَذَا لَفْظُ مَحْمُودٍ بِبَحْرَةَ أَقَامَهُ مَحْمُودٌ وَحْدَهُ هَذَا مُنْقَطِعٌ وَمَا قَبْلَهُ مُحْتَمَلٌ لِاسْتِحْقَاقِ الدِّيَةِ فَإِنَّهَا بِالدَّمِ تُسْتَحَقُّ وَاللهُ أَعْلَمُ 16458 وَرَوَى أَيْضًا أَبُو دَاوُدَ فِي الْمَرَاسِيلِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ عَنْ حَمَّادٍ عَنْ قَتَادَةَ وَعَامِرٍ الْأَحْوَلِ عَنْ أَبِي الْمُغِيرَةِ أَنَّ النَّبِيَّ ﷺ أَقَادَ بِالْقَسَامَةِ بِالطَّائِفِ وَهُوَ أَيْضًا مُنْقَطِعٌ أَخْبَرَنَاهُ مُحَمَّدُ بْنُ مُحَمَّدٍ أَنْبَأَ الْفَسَوِيُّ ثنا اللُّؤْلُؤِيُّ ثنا أَبُو دَاوُدَ فَذَكَرَهُ  

[Machine] I met one of our scholars from the people of Madinah who stated that the oath should begin with the right hand when it comes to the cases involving a murder committed while the perpetrator was under the influence of alcohol or in a state of doubt. Their opponents do not hold this view. Abu Al-Zinad said that Kharitah bin Zayd informed him that a man from the Ansar was killed while he was intoxicated. Another man hit him with a stick, but there was no conclusive evidence except for a stain or something similar. On that day, amongst the Companions of the Prophet ﷺ and the scholars of the people, there were countless individuals. There was no disagreement among any of them that the witnesses of the murder should swear an oath. They had two options: either to kill the suspect or be shy and embarrassed, so they took fifty oaths and killed him. They would inform that the Messenger of Allah ﷺ decreed that the oath is stronger when it comes to the evidence of stains and doubts than the statement of the opponent. This was witnessed in the case of Suhaybi when he was killed by the Hattabis and in other incidents as well. Ibn Wahb narrated this from Ibn Abi Al-Zinad, and he added that Muawiyah wrote to Sa'id bin Al-'As saying that if what we mentioned is true, then he should make us swear an oath on the murderer and surrender him to us.  

كَانَ مَنْ أَدْرَكْتُ مِنْ فُقَهَائِنَا الَّذِينَ يُنْتَهَى إِلَى قَوْلِهِمْ يَعْنِي مِنْ أَهْلِ الْمَدِينَةِ يَقُولُونَ يَبْدَأُ بِالْيَمِينِ فِي الْقَسَامَةِ الَّذِينَ يَجِيئُونَ مِنَ الشَّهَادَةِ عَلَى اللَّطْخِ وَالشُّبْهَةِ الْخَفِيَّةِ مَا لَا يَجِيءُ خُصَمَاؤُهُمْ وَحَيْثُ كَانَ ذَلِكَ كَانَتِ الْقَسَامَةُ لَهُمْ قَالَ أَبُو الزِّنَادِ وَأَخْبَرَنِي خَارِجَةُ بْنُ زَيْدِ بْنِ ثَابِتٍ أَنَّ رَجُلًا مِنَ الْأَنْصَارِ قَتَلَ وَهُوَ سَكْرَانُ رَجُلًا ضَرَبَهُ بِشَوْبَقٍ وَلَمْ يَكُنْ عَلَى ذَلِكَ بَيِّنَةٌ قَاطِعَةٌ إِلَّا لَطْخٌ أَوْ شَبِيهُ ذَلِكَ وَفِي النَّاسِ يَوْمَئِذٍ مِنْ أَصْحَابِ رَسُولِ اللهِ ﷺ وَمِنْ فُقَهَاءِ النَّاسِ مَا لَا يُحْصَى وَمَا اخْتَلَفَ اثْنَانِ مِنْهُمْ أَنْ يَحْلِفَ وُلَاةُ الْمَقْتُولِ وَيَقْتُلُوا أَوْ يَسْتَحْيُوا فَحَلَفُوا خَمْسِينَ يَمِينًا وَقَتَلُوا وَكَانُوا يُخْبِرُونَ أَنَّ رَسُولَ اللهِ ﷺ قَضَى بِالْقَسَامَةِ وَيَرَوْنَهَا لِلَّذِي يَأْتِي بِهِ مِنَ اللَّطْخِ وَالشُّبْهَةِ أَقْوَى مِمَّا يَأْتِي بِهِ خَصْمُهُ وَرَأَوْا ذَلِكَ فِي الصُّهَيْبِيِّ حِينَ قَتَلَهُ الْحَاطِبِيُّونَ وَفِي غَيْرِهِ وَرَوَاهُ ابْنُ وَهْبٍ عَنِ ابْنِ أَبِي الزِّنَادِ وَزَادَ فِيهِ أَنَّ مُعَاوِيَةَ كَتَبَ إِلَى سَعِيدِ بْنِ الْعَاصِ إِنْ كَانَ مَا ذَكَرْنَا لَهُ حَقًّا أَنْ يُحْلِفَنَا عَلَى الْقَاتِلِ ثُمَّ يُسَلَّمَ إِلَيْنَا  

[Machine] And he said, "If his companions provide clear evidence, otherwise people should not be wronged, for this matter will not be resolved until the Day of Judgment."  

وَقَالَ إِنْ وَجَدَ أَصْحَابُهُ بَيِّنَةً وَإِلَّا فَلَا تُظْلَمُ النَّاسُ فَإِنَّ هَذَا لَا يُقْضَى فِيهِ إِلَى يَوْمِ الْقِيَامَةِ  

[Machine] They said, "The Messenger of Allah ﷺ and Abu Bakr and Umar and the caliphs used to enforce it." He said, "What do you say, Abu Qilabah?" He said, "With you are the leaders of the armies and the nobles of the Arabs." A man from the people of Homs testified against a man from the people of Damascus that he had stolen and they did not witness him, would you cut him?" He said, "No." He said, "Four men from the people of Damascus testified against a man from the people of Homs that he committed adultery and they did not witness him, would you stone him?" He said, "No." He said, "So this is similar. By Allah, we never knew the Messenger of Allah ﷺ to kill anyone except that he would kill a man in return. Anbasa bin Sa'id said, "So where is the Hadith of the Qur'anists?" Abu Qilabah said, "I heard Anas bin Malik narrating from Anas bin Malik that a people from 'Ukl or 'Urainah came to the Messenger of Allah ﷺ and settled in the city. The Messenger of Allah ﷺ commanded them to drink the milk and urine of their camels. So they set out, but when they recovered, they killed the shepherd of the Messenger of Allah ﷺ and stole the camels. The news of their actions reached the Messenger of Allah ﷺ from early in the morning. So he sent men after them and it was not long before they were brought to him. The Messenger of Allah ﷺ ordered that their hands and feet be cut off and that their eyes be branded and they were thrown in the sun. They remained thirsty until they died. These are people who killed, stole, and disbelieved after their belief." Anbasa said, "How perfect is Allah!" Abu Qilabah said, "Are you accusing me, O Anbasa?" He said, "No, but this army will continue to be in good as long as Allah keeps you among them."  

قَالُوا أَقَادَ بِهَا رَسُولُ اللهِ ﷺ وَأَبُو بَكْرٍ وَعُمَرُ وَالْخُلَفَاءُ ؓ قَالَ مَا تَقُولُ يَا أَبَا قِلَابَةَ؟ قَالَ عِنْدَكَ رُءُوسُ الْأَجْنَادِ وَأَشْرَافُ الْعَرَبِ شَهِدَ رَجُلٌ مِنْ أَهْلِ حِمْصٍ عَلَى رَجُلٍ مِنْ أَهْلِ دِمَشْقَ أَنَّهُ سَرَقَ وَلَمْ يَرَوْهُ أَكُنْتَ تَقْطَعُهُ؟ قَالَ لَا قَالَ شَهِدَ أَرْبَعَةٌ مِنْ أَهْلِ دِمَشْقَ عَلَى رَجُلٍ مِنْ أَهْلِ حِمْصٍ أَنَّهُ زَنَى وَلَمْ يَرَوْهُ أَكُنْتَ تَرْجُمُهُ؟ قَالَ لَا قَالَ فَهَذَا أَشْبَهُ وَاللهِ مَا عَلِمْنَا رَسُولَ اللهِ ﷺ قَتَلَ أَحَدًا إِلَّا أَنْ يَقْتُلَ رَجُلًا فَيُقْتَلَ بِهِ قَالَ عَنْبَسَةُ بْنُ سَعِيدٍ فَأَيْنَ حَدِيثُ الْعُرَنِيِّينَ؟ فَقَالَ أَبُو قِلَابَةَ إِيَّايَ حَدَّثَهُ أَنَسُ بْنُ مَالِكٍ حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ أَنَّ قَوْمًا مِنْ عُكْلٍ أَوْ عُرَيْنَةَ قَدِمُوا عَلَى رَسُولِ اللهِ ﷺ فَاجْتَوَوَا الْمَدِينَةَ فَأَمَرَ لَهُمْ رَسُولُ اللهِ ﷺ بِلِقَاحٍ وَأَمَرَهُمْ أَنْ يَشْرَبُوا مِنْ أَلْبَانِهَا وَأَبْوَالِهَا فَانْطَلَقُوا فَلَمَّا صَحُّوا قَتَلُوا رَاعِيَ رَسُولِ اللهِ ﷺ وَاسْتَاقُوا النَّعَمَ فَبَلَغَ رَسُولَ اللهِ ﷺ خَبَرُهُمْ مِنْ أَوَّلِ النَّهَارِ فَبَعَثَ فِي آثَارِهِمْ فَمَا ارْتَفَعَ النَّهَارُ حَتَّى أُتِيَ بِهِمْ فَأَمَرَ بِهِمْ رَسُولُ اللهِ ﷺ فَقُطِعَتْ أَيْدِيهِمْ وَأَرْجُلُهُمْ وَسُمِرَتْ أَعْيُنُهُمْ وَأُلْقُوا فِي الْحَرَّةِ يَسْتَسْقُونَ فَلَا يُسْقَوْنَ حَتَّى مَاتُوا فَهَؤُلَاءِ قَوْمٌ قَتَلُوا وَسَرَقُوا وَكَفَرُوا بَعْدَ إِيمَانَهِمْ فَقَالَ عَنْبَسَةُ سُبْحَانَ اللهِ فَقَالَ أَبُو قِلَابَةَ أَتَتَّهِمُنِي يَا عَنْبَسَةُ؟ قَالَ لَا وَلَكِنَّ هَذَا الْجُنْدَ لَا يَزَالُ بِخَيْرٍ مَا أَبْقَاكَ اللهُ بَيْنَ أَظْهُرِهِمْ  

Once ʿUmar bin ʿAbdul ʿAziz sat on his throne in the courtyard of his house so that the people might gather before him. Then he admitted them and (when they came in), he said, "What do you think of Al-Qasama?" They said, "We say that it is lawful to depend on Al-Qasama in Qisas, as the previous Muslim Caliphs carried out Qisas depending on it." Then he said to me, "O Abu Qilaba! What do you say about it?" He let me appear before the people and I said, "O Chief of the Believers! You have the chiefs of the army staff and the nobles of the Arabs. If fifty of them testified that a married man had committed illegal sexual intercourse in Damascus but they had not seen him (doing so), would you stone him?" He said, "No." I said, "If fifty of them testified that a man had committed theft in Hums, would you cut off his hand though they did not see him?" He replied, "No." I said, "By Allah, Messenger of Allah ﷺ never killed anyone except in one of the following three situations: (1) A person who killed somebody unjustly, was killed (in Qisas,) (2) a married person who committed illegal sexual intercourse and (3) a man who fought against Allah and His Apostle and deserted Islam and became an apostate." Then the people said, "Didn't Anas bin Malik narrate that Messenger of Allah ﷺ cut off the hands of the thieves, branded their eyes and then, threw them in the sun?" I said, "I shall tell you the narration of Anas. Anas said: "Eight persons from the tribe of ʿUkl came to Messenger of Allah ﷺ and gave the Pledge of allegiance for Islam (became Muslim). The climate of the place (Medina) did not suit them, so they became sick and complained about that to Messenger of Allah ﷺ. He said (to them ), "Won't you go out with the shepherd of our camels and drink of the camels' milk and urine (as medicine)?" They said, "Yes." So they went out and drank the camels' milk and urine, and after they became healthy, they killed the shepherd of Messenger of Allah ﷺ and took away all the camels. This news reached Messenger of Allah ﷺ , so he sent (men) to follow their traces and they were captured and brought (to the Prophet). He then ordered to cut their hands and feet, and their eyes were branded with heated pieces of iron, and then he threw them in the sun till they died." I said, "What can be worse than what those people did? They deserted Islam, committed murder and theft." Then 'Anbasa bin Saʿid said, "By Allah, I never heard a narration like this of today." I said, "O 'Anbasa! You deny my narration?" 'Anbasa said, "No, but you have related the narration in the way it should be related. By Allah, these people are in welfare as long as this Sheikh (Abu Qilaba) is among them." I added, "Indeed in this event there has been a tradition set by Messenger of Allah ﷺ. The narrator added: Some Ansari people came to the Prophet ﷺ and discussed some matters with him, a man from amongst them went out and was murdered. Those people went out after him, and behold, their companion was swimming in blood. They returned to Messenger of Allah ﷺ and said to him, "O Allah's Apostle, we have found our companion who had talked with us and gone out before us, swimming in blood (killed)." Messenger of Allah ﷺ went out and asked them, "Whom do you suspect or whom do you think has killed him?" They said, "We think that the Jews have killed him." The Prophet ﷺ sent for the Jews and asked them, "Did you kill this (person)?" They replied, "No." He asked the Al-Ansars, "Do you agree that I let fifty Jews take an oath that they have not killed him?" They said, "It matters little for the Jews to kill us all and then take false oaths." He said, "Then would you like to receive the Diya after fifty of you have taken an oath (that the Jews have killed your man)?" They said, "We will not take the oath." Then the Prophet ﷺ himself paid them the Diya (Blood-money)." The narrator added, "The tribe of Hudhail repudiated one of their men (for his evil conduct) in the Pre-lslamic period of Ignorance. Then, at a place called Al-Batha' (near Mecca), the man attacked a Yemenite family at night to steal from them, but a. man from the family noticed him and struck him with his sword and killed him. The tribe of Hudhail came and captured the Yemenite and brought him to ʿUmar during the Hajj season and said, "He has killed our companion." The Yemenite said, "But these people had repudiated him (i.e., their companion)." ʿUmar said, "Let fifty persons of Hudhail swear that they had not repudiated him." So forty-nine of them took the oath and then a person belonging to them, came from Sham and they requested him to swear similarly, but he paid one-thousand Dirhams instead of taking the oath. They called another man instead of him and the new man shook hands with the brother of the deceased. Some people said, "We and those fifty men who had taken false oaths (Al-Qasama) set out, and when they reached a place called Nakhlah, it started raining so they entered a cave in the mountain, and the cave collapsed on those fifty men who took the false oath, and all of them died except the two persons who had shaken hands with each other. They escaped death but a stone fell on the leg of the brother of the deceased and broke it, whereupon he survived for one year and then died." I further said, "ʿAbdul Malik bin Marwan sentenced a man to death in Qisas (equality in punishment) for murder, basing his judgment on Al-Qasama, but later on he regretted that judgment and ordered that the names of the fifty persons who had taken the oath (Al-Qasama), be erased from the register, and he exiled them in Sham." (Using translation from Bukhārī 6899)   

مَا تَقُولُ يَا أَبَا قِلَابَةَ؟ وَنَصَبَنِي لِلنَّاسِ قُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ عِنْدَكَ رُءُوسُ الْأَجْنَادِ وَأَشْرَافُ الْعَرَبِ أَرَأَيْتَ لَوْ أَنَّ خَمْسِينَ مِنْهُمْ شَهِدُوا عَلَى رَجُلٍ بِدِمَشْقَ مُحْصَنٍ أَنَّهُ قَدْ زَنَى لَمْ يَرَوْهُ أَكُنْتَ تَرْجُمُهُ؟ قَالَ لَا قُلْتُ أفَرَأَيْتَ لَوْ أَنَّ خَمْسِينَ مِنْهُمْ شَهِدُوا عَلَى رَجُلٍ بِحِمْصَ أَنَّهُ سَرَقَ لَمْ يَرَوْهُ أَكُنْتَ تَقْطَعُهُ؟ قَالَ لَا قُلْتُ فَوَاللهِ مَا قَتَلَ رَسُولُ اللهِ ﷺ أَحَدًا قَطُّ إِلَّا فِي إِحْدَى ثَلَاثِ خِصَالٍ رَجُلٌ قَتَلَ بِجَرِيرَةِ نَفْسِهِ يُقْتَلُ أَوْ رَجُلٌ زَنَى بَعْدَ إِحْصَانٍ أَوْ رَجُلٌ حَارَبَ اللهَ وَرَسُولَهُ وَارْتَدَّ عَنِ الْإِسْلَامِ قَالَ فَقَالَ الْقَوْمُ أَوَلَيْسَ قَدْ حَدَّثَ أَنَسُ بْنُ مَالِكٍ أَنَّ رَسُولَ اللهِ ﷺ قَطَعَ فِي السَّرَقِ وَسَمَرَ الْأَعْيُنَ وَنَبَذَهُمْ فِي الشَّمْسِ حَتَّى مَاتُوا؟ فَقُلْتُ أَنَا أُحَدِّثُكُمْ حَدِيثَ أَنَسِ بْنِ مَالِكٍ إِيَّايَ حَدَّثَ أَنَسُ بْنُ مَالِكٍ أَنَّ نَفَرًا مِنْ عُكْلٍ ثَمَانِيَةً قَدِمُوا عَلَى رَسُولِ اللهِ ﷺ فَبَايَعُوهُ عَلَى الْإِسْلَامِ وَاسْتَوْخَمُوا الْأَرْضَ وَسَقَمَتْ أَجْسَادُهُمْ فَشَكَوْا ذَلِكَ إِلَى رَسُولِ اللهِ ﷺ فَقَالَ أَلَا تَخْرُجُونَ مَعَ رَاعِينَا فِي إِبِلِهِ فَتُصِيبُونَ مِنْ أَبْوَالِهَا وَأَلْبَانِهَا؟ قَالُوا بَلَى فَخَرَجُوا فَشَرِبُوا مِنْ أَبْوَالِهَا وَأَلْبَانِهَا فَصَحُّوا وَقَتَلُوا الرَّاعِيَ وَاطَّرَدُوا النَّعَمَ فَبَلَغَ ذَلِكَ رَسُولَ اللهِ ﷺ فَبَعَثَ فِي آثَارِهِمْ فَأُدْرِكُوا فَجِيءَ بِهِمْ فَأَمَرَ بِهِمْ فَقُطِعَتْ أَيْدِيهِمْ وَأَرْجُلُهُمْ وَسُمِرَتْ أَعْيُنُهُمْ وَنُبِذُوا فِي الشَّمْسِ حَتَّى مَاتُوا قُلْتُ وَأِيُّ شَيْءٍ أَشَدُّ مِمَّا صَنَعَ هَؤُلَاءِ ارْتَدُّوا عَنِ الْإِسْلَامِ وَقَتَلُوا وَسَرَقُوا فَقَالَ عَنْبَسَةُ بْنُ سَعِيدٍ وَاللهِ إِنْ سَمِعْتُ كَالْيَوْمِ قَطُّ قُلْتُ تَرُدُّ عَلَيَّ حَدِيثِي يَا عَنْبَسَةُ؟ فَقَالَ لَا وَلَكِنْ جِئْتَ بِالْحَدِيثِ عَلَى وَجْهِهِ وَاللهِ لَا يَزَالُ هَذَا الْجُنْدُ بِخَيْرٍ مَا عَاشَ هَذَا الشَّيْخُ بَيْنَ أَظْهُرِهِمْ قُلْتُ وَقَدْ كَانَ فِي هَذَا سُنَّةٌ مِنْ رَسُولِ اللهِ ﷺ دَخَلَ عَلَيْهِ نَفَرٌ مِنَ الْأَنْصَارِ فَتَحَدَّثُوا عِنْدَهُ فَخَرَجَ رَجُلٌ مِنْهُمْ بَيْنَ أَيْدِيهِمْ فَقُتِلَ فَخَرَجُوا بَعْدَهُ فَإِذَا هُمْ بِصَاحِبِهِمْ يَتَشَحَّطُ فِي الدَّمِ فَرَجَعُوا إِلَى رَسُولِ اللهِ ﷺ فَقَالُوا يَا رَسُولَ اللهِ صَاحِبُنَا كَانَ يَتَحَدَّثُ مَعَنَا فَخَرَجَ بَيْنَ أَيْدِينَا فَإِذَا نَحْنُ بِهِ يَتَشَحَّطُ فِي الدَّمِ فَخَرَجَ رَسُولُ اللهِ ﷺ فَقَالَ بِمَنْ تَظُنُّونَ أَوْ مَنْ تَرَوْنَ قَتَلَهُ؟ قَالُوا نَرَى أَنَّ الْيَهُودَ قَتَلَتْهُ فَأَرْسَلَ إِلَى الْيَهُودِ فَدَعَاهُمْ فَقَالَ أَنْتُمْ قَتَلْتُمْ هَذَا؟ قَالُوا لَا قَالَ أَتَرْضَوْنَ نَفْلَ خَمْسِينَ مِنَ الْيَهُودِ مَا قَتَلُوهُ؟ فَقَالُوا مَا يُبَالُونَ أَنْ يَقْتُلُونَا أَجْمَعِينَ ثُمَّ يَنْفُلُونَ قَالَ أَفَتَسْتَحِقُّونَ الدِّيَةِ بِأَيْمَانِ خَمْسِينَ مِنْكُمْ؟ قَالُوا مَا كُنَّا لِنَحْلِفَ فَوَدَاهُ مِنْ عِنْدِهِ قُلْتُ وَقَدْ كَانَتْ هُذَيْلٌ خَلَعُوا خَلِيعًا لَهُمْ فِي الْجَاهِلِيَّةِ فَطَرَقَ أَهْلَ بَيْتٍ مِنَ الْيَمَنِ بِالْبَطْحَاءِ فَانْتَبَهَ لَهُ رَجُلٌ مِنْهُمْ فَحَذَفَهُ بِالسَّيْفِ فَقَتَلَهُ فَجَاءَتْ هُذَيْلٌ فَأَخَذُوا الْيَمَانِيَّ فَرَفَعُوهُ إِلَى عُمَرَ ؓ بِالْمَوْسِمِ وَقَالُوا قَتَلَ صَاحِبَنَا فَقَالَ إِنَّهُمْ قَدْ خَلَعُوهُ فَقَالَ يُقْسِمُ خَمْسُونَ مِنْ هُذَيْلٍ مَا خَلَعُوا قَالَ فَأَقْسَمَ مِنْهُمْ تِسْعَةٌ وَأَرْبَعُونَ رَجُلًا وَقَدِمَ رَجُلٌ مِنْهُمْ مِنَ الشَّامِ فَسَأَلُوهُ أَنْ يُقْسِمَ فَافْتَدَى يَمِينَهُ مِنْهُمْ بِأَلْفِ دِرْهَمٍ فَأَدْخَلُوا مَكَانَهُ رَجُلًا آخَرَ فَدَفَعَهُ إِلَى أَخِي الْمَقْتُولِ فَقُرِنَتْ يَدُهُ بِيَدِهِ قَالَ فَانْطَلَقَا وَالْخَمْسُونَ الَّذِينَ أَقْسَمُوا حَتَّى إِذَا كَانُوا بِنَخْلَةٍ أَخَذَتْهُمُ السَّمَاءُ فَدَخَلُوا فِي غَارٍ فِي الْجَبَلِ فَانْهَجَمَ الْغَارُ عَلَى الْخَمْسِينَ الَّذِينَ أَقْسَمُوا فَمَاتُوا جَمِيعًا وَأَفْلَتَ الْقَرِينَانِ وَاتَّبَعَهُمَا حَجَرٌ فَكَسَرَ رِجْلَ أَخِي الْمَقْتُولِ فَعَاشَ حَوْلًا ثُمَّ مَاتَ قُلْتُ وَقَدْ كَانَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ أَقَادَ رَجُلًا بِالْقَسَامَةِ ثُمَّ نَدِمَ بَعْدَمَا صَنَعَ فَأَمَرَ بِالْخَمْسِينَ الَّذِينَ أَقْسَمُوا فَمُحُوا مِنَ الدِّيوَانِ وَسَيَّرَهُمْ إِلَى الشَّامِ  

[Machine] Al-qasamah tujiḅu al-'aqla wa lā tušīṭu ad-damah hadhā munqaṭi'un.  

الْقَسَامَةُ تُوجِبُ الْعَقْلَ وَلَا تُشِيطُ الدَّمَ هَذَا مُنْقَطِعٌ  

[Machine] "Killing by ignorance is a pre-Islamic practice. In what Abu Dawud narrated in Al-Marasil from Harun bin Zaid bin Abi Al-Zarqaa from his father from Muhammad bin Rashid from Mak’hul that the Messenger of Allah did not pass judgment on qasamah (oaths of assertion) with a retaliation. Muhammad bin Muhammad informed us, who was informed by Al-Fasawi who was informed by Al-Loului, who was informed by Abu Dawud, and Ubaidullah bin Umar and Malik bin Anas said the same. It was said to Malik, why do you not carry out qasamah? He said, "We do not place the statement of the Messenger of Allah above the text of the Quran."  

الْقَتْلُ بِالْقَسَامَةِ جَاهِلِيَّةٌ 16465 وَفِيمَا رَوَى أَبُو دَاوُدَ فِي الْمَرَاسِيلِ عَنْ هَارُونَ بْنِ زَيْدِ بْنِ أَبِي الزَّرْقَاءِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ رَاشِدٍ عَنْ مَكْحُولٍ أَنَّ رَسُولَ اللهِ ﷺ لَمْ يَقْضِ فِي الْقَسَامَةِ بِقَوَدٍ أَخْبَرَنَاهُ مُحَمَّدُ بْنُ مُحَمَّدٍ أَنْبَأَ الْفَسَوِيُّ ثنا اللُّؤْلُؤِيُّ ثنا أَبُو دَاوُدَ فَذَكَرَهُ وَكَذَلِكَ قَالَهُ عُبَيْدُ اللهِ بْنُ عُمَرَ وَمَالِكُ بْنُ أَنَسٍ فَقِيلَ لِمَالِكٍ فَلِمَ تَقْتُلُونَ أَنْتُمْ بِهَا؟ قَالَ إِنَّا لَا نَضَعُ قَوْلَ رَسُولِ اللهِ ﷺ عَلَى الْخَتْلِ  

The first event of Qasama in the pre-lslamic period of ignorance was practiced by us (i.e. Banu Hashim). A man from Banu Hashim was employed by a Quraishi man from another branch-family. The (Hashimi) laborer set out with the Quraishi driving his camels. There passed by him another man from Banu Hashim. The leather rope of the latter's bag had broken so he said to the laborer, "Will you help me by giving me a rope in order to tie the handle of my bag lest the camels should run away from me?" The laborer gave him a rope and the latter tied his bag with it. When the caravan halted, all the camels' legs were tied with their fetters except one camel. The employer asked the laborer, "Why, from among all the camels has this camel not been fettered?" He replied, "There is no fetter for it." The Quraishi asked, "Where is its fetter?" and hit the laborer with a stick that caused his death (later on Just before his death) a man from Yemen passed by him. The laborer asked (him), "Will you go for the pilgrimage?" He replied, "I do not think I will attend it, but perhaps I will attend it." The (Hashimi) laborer said, "Will you please convey a message for me once in your life?" The other man said, "yes." The laborer wrote: 'When you attend the pilgrimage, call the family of Quraish, and if they respond to you, call the family of Banu Hashim, and if they respond to you, ask about Abu Talib and tell him that so-and-so has killed me for a fetter." Then the laborer expired. When the employer reached (Mecca), Abu Talib visited him and asked, "What has happened to our companion?" He said, "He became ill and I looked after him nicely (but he died) and I buried him." Then Abu Talib said, "The deceased deserved this from you." After some time, the messenger whom the laborer has asked to convey the message, reached during the pilgrimage season. He called, "O the family of Quraish!" The people replied, "This is Quraish." Then he called, "O the family of Banu Hashim!" Again the people replied, "This is Banu Hashim." He asked, "Who is Abu Talib?" The people replied, "This is Abu Talib." He said, "'So-and-so has asked me to convey a message to you that so-and-so has killed him for a fetter (of a camel)." Then Abu Talib went to the (Quraishi) killer and said to him, "Choose one of three alternatives: (i) If you wish, give us one-hundred camels because you have murdered our companion, (ii) or if you wish, fifty of your men should take an oath that you have not murdered our companion, and if you do not accept this, (iii) we will kill you in Qisas." The killer went to his people and they said, "We will take an oath." Then a woman from Banu Hashim who was married to one of them (i.e.the Quraishis) and had given birth to a child from him, came to Abu Talib and said, "O Abu Talib! I wish that my son from among the fifty men, should be excused from this oath, and that he should not take the oath where the oathtaking is carried on." Abu Talib excused him. Then another man from them came (to Abu Talib) and said, "O Abu Talib! You want fifty persons to take an oath instead of giving a hundred camels, and that means each man has to give two camels (in case he does not take an oath). So there are two camels I would like you to accept from me and excuse me from taking an oath where the oaths are taken. Abu Talib accepted them from him. Then 48 men came and took the oath. Ibn ʿAbbas further said:) By Him in Whose Hand my life is, before the end of that year, none of those 48 persons remained alive. (Using translation from Bukhārī 3845)   

إِنَّ أَوَّلَ قَسَامَةٍ كَانَتْ فِي الْجَاهِلِيَّةِ لَفِينَا بَنِي هَاشِمٍ كَانَ رَجُلٌ مِنْ بَنِي هَاشِمٍ اسْتَأْجَرَ رَجُلًا مِنْ قُرَيْشٍ مِنْ فَخِذٍ أُخْرَى فَانْطَلَقَ مَعَهُ فِي إِبِلِهِ فَمَرَّ بِهِ رَجُلٌ مِنْ بَنِي هَاشِمٍ قَدِ انْقَطَعَتْ عُرْوَةُ جُوَالِقِهِ فَقَالَ أَعِنِّي بِعِقَالٍ أَشُدُّ بِهِ عُرْوَةَ جُوَالِقِي لَا تَنْفِرِ الْإِبِلُ قَالَ فَأَعْطَاهُ عِقَالًا فَشَدَّ بِهِ عُرْوَةَ جُوَالِقِهِ لَمَّا نَزَلُوا عُقِلَتِ الْإِبِلُ إِلَّا بَعِيرًا وَاحِدًا فَقَالَ الَّذِي اسْتَأْجَرَهُ مَا شَأْنُ هَذَا الْبَعِيرِ لَمْ يُعْقَلْ مِنْ بَيْنِ الْإِبِلِ؟ قَالَ لَيْسَ لَهُ عِقَالٌ قَالَ فَأَيْنَ عِقَالُهُ؟ قَالَ مَرَّ بِي رَجُلٌ مِنْ بَنِي هَاشِمٍ قَدِ انْقَطَعَتْ عُرْوَةُ جُوَالِقِهِ فَاسْتَعَانَنِي فَقَالَ أَغِثْنِي بِعِقَالٍ أَشُدُّ بِهِ عُرْوَةَ جُوَالِقِي لَا تَنْفِرِ الْإِبِلُ فَأَعْطَيْتُهُ عِقَالَهُ قَالَ فَحَذَفَهُ بِعَصًا كَانَ فِيهَا أَجَلُهُ فَمَرَّ بِهِ رَجُلٌ مِنْ أَهْلِ الْيَمَنِ قَالَ أَتَشْهَدُ الْمَوْسِمَ؟ قَالَ لَا أَشْهَدُ وَرُبَّمَا شَهِدْتُ قَالَ هَلْ أَنْتَ مُبَلِّغٌ عَنِّي رِسَالَةً مَرَّةً مِنَ الدُّهُورِ؟ قَالَ نَعَمْ قَالَ فَكَتَبَ إِذَا أَنْتَ شَهِدْتَ الْمَوْسِمَ فَنَادِ يَا آلَ قُرَيْشٍ فَإِذَا أَجَابُوكَ فَنَادِ يَا آلَ بَنِي هَاشِمٍ فَإِذَا أَجَابُوكَ فَسَلْ عَنْ أَبِي طَالِبٍ فَأَخْبِرْهُ أَنَّ فُلَانًا قَتَلَنِي فِي عِقَالٍ قَالَ وَمَاتَ الْمُسْتَأْجَرُ فَلَمَّا قَدِمَ الَّذِي اسْتَأْجَرَهُ أَتَاهُ أَبُو طَالِبٍ فَقَالَ مَا فَعَلَ صَاحِبُنَا؟ قَالَ مَرِضَ فَأَحْسَنْتُ الْقِيَامَ عَلَيْهِ ثُمَّ مَاتَ فَوَلِيتُ دَفْنَهُ فَقَالَ كَانَ أَهْلَ ذَاكَ مِنْكَ فَمَكَثَ حِينًا ثُمَّ إِنَّ الرَّجُلَ الْيَمَانِيَّ الَّذِي كَانَ أَوْصَى إِلَيْهِ أَنْ يُبَلِّغَ عَنْهُ وَافَى الْمَوْسِمَ فَقَالَ يَا آلَ قُرَيْشٍ قَالُوا هَذِهِ قُرَيْشٌ قَالَ يَا آلَ بَنِي هَاشِمٍ قَالُوا هَذِهِ بَنُو هَاشِمٍ قَالَ أَيْنَ أَبُو طَالِبٍ؟ قَالُوا هَذَا أَبُو طَالِبٍ قَالَ أَمَرَنِي فُلَانٌ أَنْ أُبَلِّغَكَ رِسَالَةً أَنَّ فُلَانًا قَتَلَهُ فِي عِقَالٍ فَأَتَاهُ أَبُو طَالِبٍ فَقَالَ اخْتَرْ مِنَّا إِحْدَى ثَلَاثٍ إِنْ شِئْتَ أَنْ تُؤَدِّيَ مِائَةً مِنَ الْإِبِلِ فَإِنَّكَ قَتَلْتَ صَاحِبَنَا بِخَطَأٍ وَإِنْ شِئْتَ حَلَفَ خَمْسُونَ مِنْ قَوْمِكَ أَنَّكَ لَمْ تَقْتُلْهُ فَإِنْ أَبَيْتَ قَتَلْنَاكَ بِهِ قَالَ فَأَتَى قَوْمَهُ فَذَكَرَ ذَلِكَ لَهُمْ فَقَالُوا نَحْلِفُ فَأَتَتِ امْرَأَةٌ مِنْ بَنِي هَاشِمٍ كَانَتْ تَحْتَ رَجُلٍ مِنْهُمْ قَدْ وَلَدَتْ لَهُ فَقَالَتْ يَا أَبَا طَالِبٍ أُحِبُّ أَنْ تُجِيزَ ابْنِي هَذَا بِرَجُلٍ مِنَ الْخَمْسِينَ وَلَا تُصْبِرَ يَمِينَهُ حَيْثُ تُصْبَرُ الْأَيْمَانُ فَفَعَلَ فَأَتَاهُ رَجُلٌ مِنْهُمْ فَقَالَ يَا أَبَا طَالِبٍ أَرَدْتَ خَمْسِينَ رَجُلًا أَنْ يَحْلِفُوا مَكَانَ مِائَةٍ مِنَ الْإِبِلِ نَصِيبُ كُلِّ رَجُلٍ بَعِيرَانِ فَهَذَانِ بَعِيرَانِ فَاقْبَلْهُمَا عَنِّي وَلَا تَصْبِرْ يَمِينِي حَيْثُ تُصْبَرُ الْأَيْمَانُ قَالَ فَقَبِلَهُمَا وَجَاءَ ثَمَانِيَةٌ وَأَرْبَعُونَ رَجُلًا فَحَلَفُوا فَقَالَ ابْنُ عَبَّاسٍ فَوالَّذِي نَفْسِي بِيَدِهِ مَا حَالَ الْحَوْلُ وَمِنَ الثَّمَانِيَةِ وَالْأَرْبَعِينَ عَيْنٌ تَطْرِفُ  

[Machine] About a man from the companions of the Prophet ﷺ from the Ansar, that the Messenger of Allah ﷺ ratified the Qasamah according to what it was during the pre-Islamic era.  

عَنْ رَجُلٍ مِنْ أَصْحَابِ النَّبِيِّ ﷺ مِنَ الْأَنْصَارِ أَنَّ رَسُولَ اللهِ ﷺ أَقَرَّ الْقَسَامَةَ عَلَى مَا كَانَتْ عَلَيْهِ فِي الْجَاهِلِيَّةِ  

[Machine] "From a people who are enemies to you." [Quran 4:92] It means in a people who are enemies to you.  

{مِنْ قَوْمٍ عَدُوٍّ لَكُمْ} [النساء 92] يَعْنِي فِي قَوْمٍ عَدُوٍّ لَكُمْ  

[Machine] A group sought refuge in Kha'th'am. When the Muslims surrounded them, they held onto prostration as a form of protection. Some of them were killed, and the news reached the Prophet ﷺ . He said, "Grant them half the intelligence for their prayers." At that moment, he said, "Know that I am innocent of every Muslim with a polytheist." They asked, "Why, O Messenger of Allah?" He replied, "Don't you see their fire?" Ash-Shafi'i said, "If this is authentic, then I believe the Prophet ﷺ gave willingly to those who gave from them and informed them that he is innocent of every Muslim with a polytheist. Allah knows best in a house of polytheism that there are no blood money or retaliation." The learned scholar (may Allah have mercy on him) said, and this narration is conveyed accordingly.  

لَجَأَ قَوْمٌ إِلَى خَثْعَمَ فَلَمَّا غَشِيَهُمُ الْمُسْلِمُونَ اسْتَعْصَمُوا بِالسُّجُودِ فَقَتَلُوا بَعْضَهُمْ فَبَلَغَ النَّبِيَّ ﷺ فَقَالَ أَعْطُوهُمْ نِصْفَ الْعَقْلِ لِصَلَاتِهِمْ ثُمَّ قَالَ عِنْدَ ذَلِكَ أَلَا إِنِّي بَرِيءٌ مِنْ كُلِّ مُسْلِمٍ مَعَ مُشْرِكٍ قَالُوا لِمَ يَا رَسُولَ اللهِ؟ قَالَ لَا تَرَايَا نَارَاهُمَا قَالَ الشَّافِعِيُّ إِنْ كَانَ هَذَا ثَبَتَ فَأَحْسَبُ النَّبِيَّ ﷺ وَاللهُ أَعْلَمُ أَعْطَى مَنْ أَعْطَى مِنْهُمْ مُتَطَوِّعًا وَأَعْلَمَهُمْ أَنَّهُ بَرِيءٌ مِنْ كُلِّ مُسْلِمٍ مَعَ مُشْرِكٍ وَاللهُ أَعْلَمُ فِي دَارِ شِرْكٍ لِيُعْلِمَهُمْ أَنْ لَا دِيَاتِ لَهُمْ وَلَا قَوَدَ قَالَ الشَّيْخُ الْفَقِيهُ رَحِمَهُ اللهُ وَقَدْ رُوِيَ هَذَا مَوْصُولًا  

The Messenger of Allah ﷺ sent an expedition to Khath'am. Some people sought protection by having recourse to prostration, and were hastily killed. When the Prophet ﷺ heard that, he ordered half the blood-wit to be paid for them, saying: I am not responsible for any Muslim who stays among polytheists. They asked: Why, Messenger of Allah? He said: Their fires should not be visible to one another. Abu Dawud said: Hushaim, Ma'mar, Khalid b. al-Wasiti and a group of narrators have also narrated it, but did not mention Jarir. (Using translation from Abū Dāʾūd 2645)   

بَعَثَ رَسُولُ اللهِ ﷺ سَرِيَّةً إِلَى خَثْعَمَ فَاعْتَصَمَ نَاسٌ بِالسُّجُودِ فَأَسْرَعَ فِيهُمُ الْقَتْلَ فَبَلَغَ ذَلِكَ النَّبِيَّ ﷺ فَأَمَرَهُمْ بِنِصْفِ الْعَقْلِ وَقَالَ أَنَا بَرِيءٌ مِنْ كُلِّ مُسْلِمٍ مُقِيمٍ بَيْنَ أَظْهُرِ الْمُشْرِكِينَ قَالُوا يَا رَسُولَ اللهِ وَلِمَ؟ قَالَ لَا تَرَايَا نَارَاهُمَا  

[Machine] That the Messenger of Allah ﷺ sent him to a people from the tribe of Khath'am, and they held onto prostration (during the prayer). So he killed them. The Messenger of Allah ﷺ favored them with half the blood money and then he said, "I am free from every Muslim who allies with a polytheist." His statement "favored them" indicates that he gave it to them voluntarily.  

أَنَّ رَسُولَ اللهِ ﷺ بَعَثَهُ إِلَى أُنَاسٍ مِنْ خَثْعَمَ فَاعْتَصَمُوا بِالسُّجُودِ فَقَتَلَهُمْ فَوَدَاهُمْ رَسُولُ اللهِ ﷺ بِنِصْفِ الدِّيَةِ ثُمَّ قَالَ أَنَا بَرِيءٌ مِنْ كُلِّ مُسْلِمٍ مَعَ مُشْرِكٍ قَوْلُهُ فَوَدَاهُمْ أَظْهَرُ فِي أَنَّهُ أَعْطَاهُ مُتَطَوِّعًا  

[Machine] Not translating the answer.  

أَنْ يَقْتُلَ مُؤْمِنًا إِلَّا خَطَأً} فِي جَدِّكَ عَيَّاشِ بْنِ أَبِي رَبِيعَةَ وَفِي الْحَارِثِ بْنِ زَيْدٍ أَخِي بَنِي مَعِيصٍ كَانَ يُؤْذِيهِمْ بِمَكَّةَ وَهُوَ عَلَى شِرْكِهِ فَلَمَّا هَاجَرَ أَصْحَابُ رَسُولِ اللهِ ﷺ إِلَى الْمَدِينَةِ أَسْلَمَ الْحَارِثُ وَلَمْ يَعْلَمُوا بِإِسْلَامِهِ فَأَقْبَلَ مُهَاجِرًا حَتَّى إِذَا كَانَ بِظَاهِرَةِ بَنِي عَمْرِو بْنِ عَوْفٍ لَقِيَهُ عَيَّاشُ بْنُ أَبِي رَبِيعَةَ وَلَا يَظُنُّ إِلَّا أَنَّهُ عَلَى شِرْكِهِ فَعَلَاهُ بِالسَّيْفِ حَتَّى قَتَلَهُ فَأَنْزَلَ اللهُ فِيهِ {وَمَا كَانَ لِمُؤْمِنٍ أَنْ يَقْتُلَ مُؤْمِنًا إِلَّا خَطَأً} إِلَى قَوْلِهِ {فَإِنْ كَانَ مِنْ قَوْمٍ عَدُوٍّ لَكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ} [النساء 92] يَقُولُ تَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ وَلَا يَرُدُّ الدِّيَةِ إِلَى أَهْلِ الشِّرْكِ عَلَى قُرَيْشٍ {وَإِنْ كَانَ مِنْ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ} [النساء 92] يَقُولُ مِنْ أَهْلِ الذِّمَّةِ {فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ وَدِيَةٌ مُسَلَّمَةٌ إِلَى أَهْلِهِ} [النساء 92]  

[Machine] In His saying, "If he is from a people who are your enemies and he is a believer, then the freeing of a believing slave" [An-Nisa 92], it is said that a man used to come to the Messenger of Allah ﷺ and would greet him, then he would return to his people who were polytheists. And when the Muslims made a mistake in a battle or a raid, this man would be affected. So, the man would free a slave. And in His saying, "And if he is from a people between whom and you there is a treaty, then the ransom (is) the freeing of a believing slave" [An-Nisa 92], it is said that the man is in a treaty and his people are people of a covenant, so he would hand over his ransom to them and free the one who had been captured. And in the explanation narrated from Ibn 'Abbas, it is mentioned in a similar manner. And if he is in a state of war and he is a believer and he kills him by mistake, then it is incumbent upon his killer to offer expiation and there is no ransom upon him.  

فِي قَوْلِهِ ﷻ {فَإِنْ كَانَ مِنْ قَوْمٍ عَدُوٍّ لَكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ} [النساء 92] قَالَ كَانَ الرَّجُلُ يَأْتِي رَسُولَ اللهِ ﷺ فَيُسَلِّمُ ثُمَّ يَرْجِعُ إِلَى قَوْمِهِ فَيَكُونُ فِيهِمْ وَهُمْ مُشْرِكُونَ فَيُصِيبُهُ الْمُسْلِمُونَ خَطَأً فِي سَرِيَّةٍ أَوْ غَزَاةٍ فَيُعْتِقُ الرَّجُلُ رَقَبَةً {وَإِنْ كَانَ مِنْ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ فَدِيَةٌ مُسَلَّمَةٌ إِلَى أَهْلِهِ وَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ} [النساء 92] قَالَ يَكُونُ الرَّجُلُ مُعَاهِدًا وَقَوْمُهُ أَهْلَ عَهْدٍ فَيُسَلَّمُ إِلَيْهِمْ دِيَتُهُ وَأَعْتَقَ الَّذِي أَصَابَهُ رَقَبَةً وَفِي تَفْسِيرِ عَلِيِّ بْنِ أَبِي طَلْحَةَ عَنِ ابْنِ عَبَّاسٍ بِنَحْوٍ مِنْ هَذَا الْمَعْنَى قَالَ وَإِنْ كَانَ فِي أَهْلِ الْحَرْبِ وَهُوَ مُؤْمِنٌ فَقَتَلَهُ خَطَأً فَعَلَى قَاتِلِهِ أَنْ يُكَفِّرَ وَلَا دِيَةَ عَلَيْهِ  

[Machine] A man may be a believer while his people are disbelievers, so he does not have to pay blood money (for killing someone from his people). However, he must free a believing slave (as atonement). But if they belong to a people who have a treaty with you, then a ransom is due from him (for killing someone from his people), a believing slave being freed (as well).  

يَكُونُ الرَّجُلُ مُؤْمِنًا وَيَكُونُ قَوْمُهُ كُفَّارًا فَلَا دِيَةَ لَهُ وَلَكِنْ عِتْقُ رَقَبَةٍ مُؤْمِنَةٍ {وَإِنْ كَانَ مِنْ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ} [النساء 92] قَالَ عَهْدٌ {فَدِيَةٌ مُسَلَّمَةٌ إِلَى أَهْلِهِ وَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ} [النساء 92]  

[Machine] Urwa remained in Hudhaifa with some traces of good until he met Allah.  

عُرْوَةُ فَوَاللهِ مَا زَالَتْ فِي حُذَيْفَةَ بَقِيَّةُ خَيْرٍ حَتَّى لَقِيَ اللهَ ﷻ  

[Machine] "The Messenger of Allah ﷺ wished for it, and Hudhayfah also increased in goodness by it."  

فَوَدَاهُ رَسُولُ اللهِ ﷺ وَزَادَتْ حُذَيْفَةَ عِنْدَهُ خَيْرًا  

[Machine] Hudhayfah, may Allah forgive you, and He is the Most Merciful of the merciful. So the Prophet ﷺ had decreed a blood money in it.  

حُذَيْفَةُ يَغْفِرُ اللهُ لَكُمْ وَهُوَ أَرْحَمُ الرَّاحِمِينَ فَقَضَى النَّبِيُّ ﷺ فِيهِ بِدِيَةٍ  

[Machine] And as for Abu Hudhayfa, the swords of the Muslims disagreed about him, so they killed him and they did not recognize him. Hudhayfa said, "My father, my father." They said, "By Allah, if we had known him, we would have testified." Hudhayfa said, "May Allah forgive you, and He is the Most Merciful of the merciful." So the Messenger of Allah ﷺ wanted to hand him over, so Hudhayfa donated it to the Muslims. This pleased the Messenger of Allah ﷺ .  

وَأَمَّا أَبُو حُذَيْفَةَ فَاخْتَلَفَ عَلَيْهِ أَسْيَافُ الْمُسْلِمِينَ فَقَتَلُوهُ وَلَا يَعْرِفُونَهُ فَقَالَ حُذَيْفَةُ أَبِي أَبِي فَقَالُوا وَاللهِ إِنْ عَرَفْنَاهُ وَصَدَقُوا فَقَالَ حُذَيْفَةُ يَغْفِرُ اللهُ لَكُمْ وَهُوَ أَرْحَمُ الرَّاحِمِينَ فَأَرَادَ رَسُولُ اللهِ ﷺ أَنْ يَدِيَهُ فَتَصَدَّقَ بِهِ حُذَيْفَةُ عَلَى الْمُسْلِمِينَ فَزَادَهُ ذَلِكَ عِنْدَ رَسُولِ اللهِ ﷺ  

[Machine] Narrated to us a narration that you heard from the Messenger of Allah ﷺ . There is no one between you and him. He said, "We came to the Messenger of Allah ﷺ regarding a companion of ours who had committed a sin that deserved the punishment of fire. The Messenger of Allah ﷺ said, 'Free him, for Allah will free you for every limb of his that is freed from the fire.'" And Abu al-Hasan Ali ibn Ahmad ibn Abdan informed us that Ahmad ibn Ubayd al-Saffar reported to us that Muhammad ibn al-Fadl ibn Jabir narrated to us that al-Hakam ibn Musa narrated to us that Damarah ibn Rabee'ah mentioned it similarly, except that he said, "Regarding a companion of ours who had incurred the punishment of fire through killing." And Ibn al-Mubarak reported it from Ibrahim ibn Abi Abilah.  

حَدِّثْنَا حَدِيثًا سَمِعْتَهُ مِنْ رَسُولِ اللهِ ﷺ لَيْسَ بَيْنَكَ وَبَيْنَهُ أَحَدٌ قَالَ أَتَيْنَا رَسُولَ اللهِ ﷺ فِي صَاحِبٍ لَنَا قَدْ أَوْجَبَ النَّارَ فَقَالَ أَعْتِقُوا عَنْهُ يُعْتِقُ اللهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْوًا مِنْهُ مِنَ النَّارِ 16481 وَأَخْبَرَنَا أَبُو الْحَسَنِ عَلِيُّ بْنُ أَحْمَدَ بْنِ عَبْدَانَ أنبأ أَحْمَدُ بْنُ عُبَيْدٍ الصَّفَّارُ ثنا مُحَمَّدُ بْنُ الْفَضْلِ بْنِ جَابِرٍ ثنا الْحَكَمُ بْنُ مُوسَى ثنا ضَمْرَةُ بْنُ رَبِيعَةَ فَذَكَرَهُ بِنَحْوِهِ إِلَّا أَنَّهُ قَالَ فِي صَاحِبٍ لَنَا قَدْ أَوْجَبَ النَّارَ بِالْقَتْلِ وَرَوَاهُ ابْنُ الْمُبَارَكِ عَنْ إِبْرَاهِيمَ بْنِ أَبِي عَبْلَةَ  

[Machine] The Messenger of Allah ﷺ said, "Whoever kills a person who has a covenant of protection without justification, he will not smell the fragrance of Paradise, and indeed its fragrance can be found from a distance of forty years."  

قَالَ رَسُولُ اللهِ ﷺ مَنْ قَتَلَ مُعَاهِدًا بِغَيْرِ حَقٍّ لَمْ يَرَحْ رَائِحَةَ الْجَنَّةِ وَإِنَّهُ لَيُوجَدُ رِيحُهَا مِنْ مَسِيرَةِ أَرْبَعِينَ عَامًا  

[Machine] The Messenger of Allah ﷺ said, "Whoever kills a person who has a covenant of protection (non-Muslim citizen), will not smell the fragrance of Paradise, even though its fragrance can be detected from a distance of so and so."  

قَالَ رَسُولُ اللهِ ﷺ مَنْ قَتَلَ قَتِيلًا مِنْ أَهْلِ الذِّمَّةِ لَمْ يَرَحْ رَائِحَةَ الْجَنَّةِ وَإِنَّ رِيحَهَا يُوجَدُ مِنْ كَذَا وَكَذَا  

[Machine] The Prophet ﷺ said that the scent of paradise can be smelled from a distance of a hundred years of travel, and there is no servant who kills someone under a covenant except that Allah has forbidden paradise for him, and its scent will not be found by him. Abu Bakr said, "May Allah make me deaf if I did not hear the Messenger of Allah ﷺ say this."  

أَنَّ النَّبِيَّ ﷺ قَالَ إِنَّ رِيحَ الْجَنَّةِ يُوجَدُ مِنْ مَسِيرَةِ مِائَةِ عَامٍ وَمَا مِنْ عَبْدٍ يَقْتُلُ نَفْسًا مُعَاهِدَةً إِلَّا حَرَّمَ اللهُ عَلَيْهِ الْجَنَّةَ وَرَائِحَتَهَا أَنْ يَجِدَهَا قَالَ أَبُو بَكْرَةَ أَصَمَّ اللهُ أُذُنِي إِنْ لَمْ أَكُنْ سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ هَذَا  

[Machine] The Messenger of Allah ﷺ said, "The killer does not inherit from the blood money of the one he killed."  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ لَا يَرِثُ قَاتِلٌ مِنْ دِيَةِ مَنْ قَتَلَ  

[Machine] A group was stoned and one person among them was killed. The Prophet ﷺ ordered them to be detained. Abu Bakr informed us, Muhammad ibn Muhammad reported to us, Abu al-Husayn al-Fasawi informed us, Abu Ali al-Lu'lu'i informed us, Abu Dawud mentioned it, and it was reported to us by Abu Sa'id ibn Abi 'Amr, who reported to us by Abu al-Abbas Muhammad ibn Ya'qub, who reported to us by Bahru ibn Nasr, from Abdullah ibn Wahb, who narrated that Yunus reported from Ibn Shihab, who said, "We were informed that a man from the Banu Mudlij killed his son, whose name was Arfajah. Umar ibn Khattab ordered him to pay the blood money and he gave it to the slain son's father and mother."  

اقْتَتَلَ قَوْمٌ بِالْحِجَارَةِ فَقُتِلَ بَيْنَهُمْ قَتِيلٌ فَأَمَرَ النَّبِيُّ ﷺ بِحَبْسِهِمْ أَخْبَرَنَاهُ أَبُو بَكْرٍ مُحَمَّدُ بْنُ مُحَمَّدٍ أَنْبَأَ أَبُو الْحُسَيْنِ الْفَسَوِيُّ ثنا أَبُو عَلِيٍّ اللُّؤْلُؤِيُّ ثنا أَبُو دَاوُدَ فَذَكَرَهُ 16486 أَخْبَرَنَا أَبُو سَعِيدِ بْنُ أَبِي عَمْرٍو ثنا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ ثنا بَحْرُ بْنُ نَصْرٍ عَنْ عَبْدِ اللهِ بْنِ وَهْبٍ أنبأ يُونُسُ عَنِ ابْنِ شِهَابٍ قَالَ بَلَغَنَا أَنَّ رَجُلًا مِنْ بَنِي مُدْلِجٍ قَتَلَ ابْنًا لَهُ يُقَالُ لَهُ عَرْفجَةُ فَأَمَرَهُ عُمَرُ بْنُ الْخَطَّابِ ؓ فَأَخْرَجَ دِيَتَهُ فَأَعْطَاهَا أَخًا لِلْقَتِيلِ لِأَبِيهِ وَأُمِّهِ  

[Machine] O Commander of the Faithful, he did not intend to kill him but his action was impulsive in anger. He did not stop until his anger subsided and he regretted what he had done. Then he said to Murrah, "Let me be compensated with twenty and one hundred camels." So he did, and Umar took thirty she-camels, thirty camels, and forty pregnant camels, for the rest of their lives, until the year of Bazel. Then he said to Qatadah, "If it were not for the fact that I heard the Messenger of Allah ﷺ say, 'The killer has no right to inherit from whom he killed,' I would have given you his inheritance." Then he called the brother of the slain man and gave him the inheritance, these are the facts and narrations that support and confirm each other, and we have heard them in different forms, connected and transmitted in the Book of Inheritance.  

يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّهُ لَمْ يُرِدْ قَتْلَهُ وَإِنَّمَا كَانَتْ بَادِرَةً مِنْهُ فِي غَضَبٍ فَلَمْ يَزَلْ بِهِ حَتَّى ذَهَبَ مَا كَانَ فِي نَفْسِهِ عَلَيْهِ ثُمَّ قَالَ مُرْهُ فَلْيَلْقَنِي بِقُدَيْدٍ بِعِشْرِينَ وَمِائَةٍ مِنَ الْإِبِلِ فَفَعَلَ فَأَخَذَ عُمَرُ ؓ مِنْهَا ثَلَاثِينَ حِقَّةً وَثَلَاثِينَ جَذَعَةً وَأَرْبَعِينَ ثَنِيَّةً خَلِفَةً إِلَى بَازِلِ عَامِهَا ثُمَّ قَالَ لِقَتَادَةَ لَوْلَا أَنِّي سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ لَيْسَ لِقَاتِلٍ شَيْءٌ لَوَرَّثْتُكَ مِنْهُ ثُمَّ دَعَا أَخَا الْمَقْتُولِ فَأَعْطَاهُ إِيَّاهُ هَذِهِ مَرَاسِيلُ يُؤَكِّدُ بَعْضُهَا بَعْضًا وَقَدْ رُوِّينَاهُ مِنْ أَوْجُهٍ مَوْصُولَةٍ وَمُرْسَلَةٍ فِي كِتَابِ الْفَرَائِضِ