7401 - حَدَّثَنَا يُونُسُ ، قَالَ : أَنَا ابْنُ وَهْبٍ ، قَالَ : أَخْبَرَنِي يُونُسُ ، عَنِ ابْنِ شِهَابٍ قَالَ : أَخْبَرَنِي سَعِيدٌ وَأَبُو سَلَمَةَ ، أَنَّ أَبَا هُرَيْرَةَ قَالَ : قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ، ثُمَّ ذَكَرَ مِثْلَهُ ، غَيْرَ أَنَّهُ قَالَ : يَا صَفِيَّةُ يَا فَاطِمَةُ . فَفِي هَذَا الْحَدِيثِ أَيْضًا أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَمَّا أَمَرَهُ اللهُ تَعَالَى أَنْ يُنْذِرَ عَشِيرَتَهُ الْأَقْرَبِينَ ، دَعَا عَشَائِرَ قُرَيْشٍ ، وَفِيهِمْ مَنْ يَلْقَاهُ عِنْدَ أَبِيهِ الثَّانِي ، وَفِيهِمْ مَنْ يَلْقَاهُ عِنْدَ أَبِيهِ الثَّالِثِ ، وَفِيهِمْ مَنْ يَلْقَاهُ عِنْدَ أَبِيهِ الرَّابِعِ ، وَفِيهِمْ مَنْ يَلْقَاهُ عِنْدَ أَبِيهِ الْخَامِسِ ، وَفِيهِمْ مَنْ يَلْقَاهُ عِنْدَ أَبِيهِ السَّادِسِ ، وَفِيهِمْ مَنْ يَلْقَاهُ عِنْدَ آبَائِهِ الَّذِينَ فَوْقَ ذَلِكَ ، إِلَّا أَنَّهُ مِمَّنْ قَدْ جَمَعَتْهُ وَإِيَّاهُ قُرَيْشٌ . فَبَطَلَ بِذَلِكَ قَوْلُ أَهْلِ هَذِهِ الْمَقَالَةِ ، وَثَبَتَ إِحْدَى الْمَقَالَاتِ الْأُخَرِ . وَنَظَرْنَا فِي قَوْلِ مَنْ قَدَّمَ مَنْ قَرُبَ رَحِمُهُ ، عَلَى مَنْ هُوَ أَبْعَدُ رَحِمًا مِنْهُ . فَوَجَدْنَا رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَمَّا قَسَمَ سَهْمَ ذَوِي الْقُرْبَى ، عَمَّ بِهِ بَنِي هَاشِمٍ ، وَبَنِي الْمُطَّلِبِ ، وَبَعْضُ بَنِي هَاشِمٍ أَقْرَبُ إِلَيْهِ مِنْ بَعْضٍ ، وَبَعْضُ بَنِي الْمُطَّلِبِ أَيْضًا أَقْرَبُ إِلَيْهِ مِنْ بَعْضٍ . [4/389] فَلَمَّا لَمْ يُقَدِّمْ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ مِنْ ذَلِكَ ، مَنْ قَرُبَ رَحِمُهُ مِنْهُ ، عَلَى مَنْ هُوَ أَبْعَدُ إِلَيْهِ رَحِمًا مِنْهُ ، وَجَعَلَهُمْ كُلَّهُمْ قَرَابَةً لَهُ ، لَا يَسْتَحِقُّونَ مَا جَعَلَ اللهُ عَزَّ وَجَلَّ لِقَرَابَتِهِ . فَكَذَلِكَ مَنْ بَعُدَتْ رَحِمُهُ فِي الْوَصِيَّةِ لِقَرَابَةِ فُلَانٍ ، لَا يَسْتَحِقُّ بِقُرْبِ رَحِمِهِ مِنْهُ شَيْئًا ، مِمَّا جَعَلَ لِقَرَابَتِهِ إِلَّا كَمَا يَسْتَحِقُّ سَائِرُ قَرَابَتِهِ ، مِمَّنْ رَحِمُهُ مِنْهُ أَبْعَدُ مِنْ رَحِمِهِ ، فَهَذِهِ حُجَّةٌ . وَحُجَّةٌ أُخْرَى ؛ أَنَّ أَبَا طَلْحَةَ لَمَّا أَمَرَهُ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ يَجْعَلَ أَرْضَهُ فِي فُقَرَاءِ الْقَرَابَةِ ، جَعَلَهَا لِحَسَّانَ وَلِأُبَيٍّ . وَإِنَّمَا يَلْتَقِي هُوَ وَأُبَيٌّ عِنْدَ أَبِيهِ السَّابِعِ ، وَيَلْتَقِي هُوَ وَحَسَّانُ عِنْدَ أَبِيهِ الثَّالِثِ . وَلِأَنَّ حَسَّانَ بْنَ ثَابِتِ بْنِ الْمُنْذِرِ بْنِ حَرَامٍ . وَأَبُو طَلْحَةَ زَيْدُ بْنُ سَهْلِ بْنِ الْأَسْوَدِ بْنِ حَرَامٍ . فَلَمْ يُقَدِّمْ أَبُو طَلْحَةَ فِي ذَلِكَ حَسَّانًا ؛ لِقُرْبِ رَحِمِهِ مِنْهُ ، عَلَى أُبَيٍّ ؛ لِبُعْدِ رَحِمِهِ مِنْهُ ، وَلَمْ يَرَوْا أَحَدًا مِنْهُمَا مُسْتَحِقًّا لِقَرَابَتِهِ مِنْهُ فِي ذَلِكَ مِنْهُ ، إِلَّا كَمَا يَسْتَحِقُّ مِنْهُ الْآخَرُ . فَثَبَتَ بِذَلِكَ فَسَادُ هَذَا الْقَوْلِ . ثُمَّ رَجَعْنَا إِلَى مَا ذَهَبَ إِلَيْهِ أَبُو حَنِيفَةَ ، رَحِمَهُ اللهُ ، فَرَأَيْنَا رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ، لَمَّا قَسَمَ سَهْمَ ذَوِي الْقُرْبَى ، أَعْطَى بَنِي هَاشِمٍ جَمِيعًا ، وَفِيهِمْ مَنْ رَحِمُهُ مِنْهُ رَحِمٌ مُحَرَّمَةٌ ، وَفِيهِمْ مِنْهُ مَنْ رَحِمُهُ مِنْهُ غَيْرُ مُحَرَّمَةٍ . وَأَعْطَى بَنِي الْمُطَّلِبِ مَعَهُمْ ، وَأَرْحَامُهُمْ جَمِيعًا مِنْهُ غَيْرُ مُحَرَّمَةٍ . وَكَذَلِكَ أَبُو طَلْحَةَ أَعْطَى أُبَيًّا وَحَسَّانًا ، مَا أَعْطَاهُمَا ، عَلَى أَنَّهُمَا قَرَابَةٌ ، وَلَمْ يُخْرِجْهُمَا مِنْ قَرَابَتِهِ ارْتِفَاعُ الْحُرْمَةِ مِنْ رَحِمِهِمَا مِنْهُ . فَبَطَلَ بِذَلِكَ أَيْضًا ، مَا ذَهَبَ إِلَيْهِ أَبُو حَنِيفَةَ رَحِمَهُ اللهُ . ثُمَّ رَجَعْنَا إِلَى مَا ذَهَبَ إِلَيْهِ أَبُو يُوسُفَ ، وَمُحَمَّدٌ رَحِمَهُمَا اللهُ ، فَرَأَيْنَا رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ، أَعْطَى سَهْمَ ذَوِي الْقُرْبَى ، بَنِي هَاشِمٍ ، وَبَنِي الْمُطَّلِبِ ، وَلَا يَجْتَمِعُ هُوَ ، وَوَاحِدٌ مِنْهُمْ إِلَى أَبٍ ، مُنْذُ كَانَتِ الْهِجْرَةُ . وَإِنَّمَا يَجْتَمِعُ هُوَ وَهُمْ ، عِنْدَ آبَاءٍ كَانُوا فِي الْجَاهِلِيَّةِ . وَكَذَلِكَ أَبُو طَلْحَةَ وَأُبَيٌّ ، وَحَسَّانُ ، لَا يَجْتَمِعُونَ عِنْدَ أَبٍ إِسْلَامِيٍّ ، وَإِنَّمَا يَجْتَمِعُونَ عِنْدَ أَبٍ كَانَ فِي الْجَاهِلِيَّةِ ، وَلَمْ يَمْنَعْهُمْ ذَلِكَ أَنْ يَكُونُوا قَرَابَةً لَهُ ، يَسْتَحِقُّونَ مَا جُعِلَ لِلْقَرَابَةِ . فَكَذَلِكَ قَرَابَةُ الْمُوصِي ؛ لِقَرَابَتِهِ لَا يَمْنَعُهُمْ مِنْ تِلْكَ الْوَصِيَّةِ إِلَّا أَنْ لَا يَجْمَعَهُمْ وَإِيَّاهُ أَبٌ ، مُنْذُ كَانَتِ الْهِجْرَةُ . فَبَطَلَ بِذَلِكَ قَوْلُ أَبِي يُوسُفَ ، وَمُحَمَّدٍ رَحِمَهُمَا اللهُ ، وَثَبَتَ الْقَوْلُ الْآخَرُ . [4/390] فَثَبَتَ أَنَّ الْوَصِيَّةَ بِذَلِكَ : لِكُلِّ مَنْ تَوَقَّفَ عَلَى نَسَبِهِ أَبًا غَيْرَ أَبٍ وَأُمًّا غَيْرَ أُمٍّ ، حَتَّى يَلْتَقِيَ هُوَ وَالْمُوصِي لِقَرَابَتِهِ إِلَى جَدٍّ وَاحِدٍ ، فِي الْجَاهِلِيَّةِ ، أَوْ فِي الْإِسْلَامِ ، بَعْدَ أَنْ يَكُونَ أُولَئِكَ لِلْآبَاءِ ، يَسْتَحِقُّ بِالْقَرَابَةِ هُمُ الْمَوَارِيثُ فِي حَالٍ ، وَيَقُومُ بِالْإِنْسَانِ مِنْهُمُ الشَّهَادَاتُ ، عَلَى سِيَاقِهِ مَا بَيْنَ الْمُوصِي لِقَرَابَتِهِ وَبَيْنَهُمْ ، مِنَ الْآبَاءِ وَمِنَ الْأُمَّهَاتِ ، فَهَذَا الْقَوْلُ ، هُوَ أَصَحُّ الْقَوْلَيْنِ ، عِنْدَنَا .
EnglishUnverified translation
7401 - Yunus narrated to us, he said: Ibn Wahb informed me, he said: Yunus informed me, from Ibn Shihab who said: Said and Abu Salamah informed me, that Abu Hurayrah said: The Messenger of Allah (peace and blessings of Allah be upon him) said, then he mentioned the like of it, except that he said: O Safiyyah, O Fatimah. So in this hadith also is that the Messenger of Allah (peace and blessings of Allah be upon him), when Allah Almighty commanded him to warn his nearest kin, called the clans of Quraysh - among them who meets him at his second father, among them who meets him at his third father, among them who meets him at his fourth father, among them who meets him at his fifth father, among them who meets him at his sixth father, and among them who meets him at his fathers above that - except that he is of those whom Quraysh joined him with. Thereby the saying of the people of this saying falls, and one of the other sayings is established. We looked into the saying of one who preferred near kin over farther kin. We found the Messenger of Allah (peace and blessings of Allah be upon him), when he divided the share of near kin, generalized it with Banu Hashim and Banu al-Muttalib - and some of Banu Hashim are nearer to him than some, and some of Banu al-Muttalib are also nearer to him than some. Since the Messenger of Allah (peace and blessings of Allah be upon him) did not prefer thereof one near in kin to him over one farther in kin to him, and made them all kin to him, deserving what Allah Almighty made for his kinship, likewise one far in kin in a bequest to so-and-so's kin deserves not by nearness of his kin anything of what was made for his kinship except as the rest of his kin deserve, whose kin from him is farther than his kin. This is an argument. Another argument: Abu Talhah, when the Messenger of Allah (peace and blessings of Allah be upon him) commanded him to place his land among the poor of kin, placed it for Hassan and Ubayy - though he and Ubayy meet at his seventh father, and he and Hassan meet at his third father, for Hassan is ibn Thabit ibn al-Mundhir ibn Haram, and Abu Talhah is Zayd ibn Sahl ibn al-Aswad ibn Haram. Abu Talhah did not prefer therein Hassan, for nearness of his kin to him, over Ubayy, for farness of his kin to him; nor did they see either deserving for his kinship thereof except as the other deserves thereof. Thereby the corruption of this saying is established. Then we returned to what Abu Hanifah, may Allah have mercy upon him, went to, and saw the Messenger of Allah (peace and blessings of Allah be upon him), when he divided the share of near kin, gave all Banu Hashim - among them whose kin to him is prohibited kin, and among them whose kin to him is unprohibited. And he gave Banu al-Muttalib with them, all their kin to him unprohibited. Likewise Abu Talhah gave Ubayy and Hassan what he gave them, upon their being kin, and the lifting of prohibition from their kin to him did not expel them from his kinship. Thereby also falls what Abu Hanifah, may Allah have mercy upon him, went to. Then we returned to what Abu Yusuf and Muhammad, may Allah have mercy upon them both, went to, and saw the Messenger of Allah (peace and blessings of Allah be upon him) gave the share of near kin to Banu Hashim and Banu al-Muttalib - and he and none of them join to a father since the Hijrah; they only join, he and they, at fathers in ignorance. Likewise Abu Talhah, Ubayy and Hassan do not join at an Islamic father; they only join at a father in ignorance - and that did not prevent them being kin to him, deserving what was made for kinship. Likewise the kin of the bequeather: for his kin, nothing prevents them from that bequest except their and his not joining at a father since the Hijrah. Thereby the saying of Abu Yusuf and Muhammad, may Allah have mercy upon them both, falls, and the other saying is established. So it is established that bequest thereby is: for all whose lineage stops at a father other than a father and a mother other than a mother, until he and the bequeather for his kin meet at one grandfather, in ignorance or in Islam - after those fathers be such that by kinship they deserve inheritances at times, and testimonies stand by a man of them, upon its course what is between the bequeather for his kin and them, of fathers and mothers. This saying is the sounder of the two sayings, in our view.
