4297 - حَدَّثَنَا مُحَمَّدُ خُزَيْمَةَ ، قَالَ : مُسْلِمُ بْنُ إِبْرَاهِيمَ ، قَالَ : ثَنَا أَبَانُ بْنُ يَزِيدَ ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ . ( ح ) . 4298 - وَحَدَّثَنَا إِبْرَاهِيمُ بْنُ أَبِي دَاوُدَ ، قَالَ : ثَنَا أَبُو مَسْلَمَةَ ، مُوسَى بْنُ إِسْمَاعِيلَ ، قَالَ : ثَنَا أَبَانُ ، قَالَ : ثَنَا يَحْيَى ، قَالَ : ابْنُ خُزَيْمَةَ فِي حَدِيثِهِ ، عَنْ زَيْدٍ ، وَقَالَ : ابْنُ أَبِي دَاوُدَ ، قَالَ : ثَنَا زَيْدٌ . ثُمَّ اجْتَمَعَا جَمِيعًا ، فَقَالَا : عَنْ أَبِي سَلَّامٍ ، عَنْ أَبِي رَاشِدٍ الْحُبْرَانِيِّ ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ شِبْلٍ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ : اقْرَءُوا الْقُرْآنَ وَلَا تَغْلُوا فِيهِ ، وَلَا تَأْكُلُوا بِهِ . فَحَظَرَ عَلَيْهِمْ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ يَتَعَوَّضُوا بِالْقُرْآنِ شَيْئًا مِنْ عِوَضِ الدُّنْيَا . فَعَارَضَ ذَلِكَ مَا حَمَلَ عَلَيْهِ الْمُخَالِفُ مَعْنَى الْحَدِيثِ الْأَوَّلِ ، لَوْ ثَبَتَ أَنَّ مَعْنَاهُ كَذَلِكَ ، وَلَمْ يَثْبُتْ ذَلِكَ ، إِذْ كَانَ يَحْتَمِلُ تَأْوِيلُهُ بِمَا وَصَفْنَا . وَقَدْ يَحْتَمِلُ أَيْضًا مَعْنًى آخَرَ ، وَهُوَ أَنَّ اللهَ عَزَّ وَجَلَّ أَبَاحَ لِرَسُولِهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِلْكَ الْبُضْعِ بِغَيْرِ صَدَاقٍ ، وَلَمْ يَجْعَلْ ذَلِكَ لِأَحَدٍ غَيْرِهِ ، قَالَ اللهُ عَزَّ وَجَلَّ : { وَامْرَأَةً مُؤْمِنَةً إِنْ وَهَبَتْ نَفْسَهَا لِلنَّبِيِّ إِنْ أَرَادَ النَّبِيُّ أَنْ يَسْتَنْكِحَهَا خَالِصَةً لَكَ مِنْ دُونِ الْمُؤْمِنِينَ } ، فَيَحْتَمِلُ أَنْ يَكُونَ قَدْ كَانَ مِمَّا خَصَّهُ اللهُ عَزَّ وَجَلَّ بِهِ مِنْ ذَلِكَ أَنْ يُمَلِّكَ غَيْرَهُ مَا كَانَ لَهُ تَمَلُّكُهُ بِغَيْرِ صَدَاقٍ فَيَكُونُ ذَلِكَ خَاصًّا لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَمَا قَالَ اللَّيْثُ . وَمِمَّا يَدُلُّ عَلَى ذَلِكَ أَنَّهَا قَالَتْ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : قَدْ وَهَبْتُ نَفْسِي لَكَ ، فَقَامَ إِلَيْهِ ذَلِكَ الرَّجُلُ ، فَقَالَ لَهُ : إِنْ لَمْ يَكُنْ لَكَ بِهَا حَاجَةٌ ، فَزَوِّجْنِيهَا . فَكَانَ هَذَا مَا ذُكِرَ فِي ذَلِكَ الْحَدِيثِ ، وَلَمْ يُذْكَرْ فِيهِ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ شَاوَرَهَا فِي نَفْسِهَا ، وَلَا أَنَّهَا قَالَتْ لَهُ : ( زَوِّجْنِي مِنْهُ ) . فَدَلَّ ذَلِكَ إِذَا كَانَ تَزْوِيجُهُ إِيَّاهَا مِنْهُ لَا بِقَوْلٍ تَأْتِي بِهِ بَعْدَ قَوْلِهَا : قَدْ وَهَبْتُ نَفْسِي لَكَ وَإِنَّمَا هُوَ بِقَوْلِهَا الْأَوَّلِ ، وَلَمْ تَكُ قَالَتْ لَهُ : ( قَدْ جَعَلْتُ لَكَ أَنْ تَهَبَنِي لِمَنْ شِئْتَ ) بِالْهِبَةِ الَّتِي لَا تُوجِبُ مَهْرًا ، جَازَ النِّكَاحُ . وَقَدْ أَجْمَعُوا أَنَّ الْهِبَةَ خَالِصَةً لِرَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِمَا ذَكَرْنَا مِنِ اخْتِصَاصِ اللهِ تَعَالَى إِيَّاهُ بِهَا دُونَ الْمُؤْمِنِينَ . [3/19] غَيْرَ أَنَّ قَوْمًا قَالُوا : { خَالِصَةً لَكَ } أَيْ : بِلَا مَهْرٍ ، وَجَعَلُوا الْهِبَةَ نِكَاحًا لِغَيْرِهِ ، يُوجِبُ الْمَهْرَ . وَقَالَ آخَرُونَ : { خَالِصَةً لَكَ } أَيْ : أَنَّ الْهِبَةَ تَكُونُ لَكَ نِكَاحًا ، وَلَا تَكُونُ نِكَاحًا لِغَيْرِكَ . فَلَمَّا كَانَتِ الْمَرْأَةُ الْمَذْكُورُ أَمْرُهَا فِي حَدِيثِ سَهْلٍ ، مَنْكُوحَةً بِهِبَتِهَا نَفْسَهَا لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ عَلَى مَا ذَكَرْنَا ، ثَبَتَ أَنَّ ذَلِكَ النِّكَاحَ خَاصٌّ كَمَا قَالَ الَّذِينَ ذَهَبُوا إِلَى ذَلِكَ . فَإِنْ قَالَ قَائِلٌ : فَقَدْ يَجُوزُ أَنْ يَكُونَ مَعَ مَا ذَكَرْنَا فِي الْحَدِيثِ سُؤَالٌ مِنَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ لَهَا أَنْ يُزَوِّجَهَا مِنْهُ ، وَإِنْ كَانَ ذَلِكَ لَمْ يُنْقَلْ إِلَيْنَا فِي ذَلِكَ الْحَدِيثِ . قِيلَ لَهُ : وَكَذَلِكَ يَحْتَمِلُ أَيْضًا أَنْ يَكُونَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ ، قَدْ جَعَلَ لَهَا مَهْرًا غَيْرَ السُّورَةِ ، وَإِنْ كَانَ ذَلِكَ لَمْ يُنْقَلْ إِلَيْنَا فِي الْحَدِيثِ . فَإِنْ حَمَلْتَ الْحَدِيثَ عَلَى ظَاهِرِهِ عَلَى مَا تَذْهَبُ إِلَيْهِ أَنْتَ ، لَزِمَكَ مَا ذَكَرْنَا ، مِنْ أَنَّ ذَلِكَ النِّكَاحَ كَانَ بِالْهِبَةِ الَّتِي وَصَفْنَا . وَإِنْ حَمَلْتَ ذَلِكَ عَلَى التَّأْوِيلِ عَلَى مَا وَصَفْتَ ، فَلِغَيْرِكَ أَنْ يُحَمِّلَهُ أَيْضًا مِنَ التَّأْوِيلِ عَلَى مَا ذَكَرْنَا ، ثُمَّ لَا تَكُونُ أَنْتَ بِتَأْوِيلِكَ أَوْلَى مِنْهُ بِتَأْوِيلِهِ . فَهَذَا وَجْهُ هَذَا الْبَابِ مِنْ طَرِيقِ تَصْحِيحِ مَعَانِي الْآثَارِ . وَأَمَّا وَجْهُهُ مِنْ طَرِيقِ النَّظَرِ ، فَإِنَّا قَدْ رَأَيْنَا النِّكَاحَ إِذَا وَقَعَ عَلَى مَهْرٍ مَجْهُولٍ ، لَمْ يَثْبُتِ الْمَهْرُ ، وَرُدَّ حُكْمُ الْمَرْأَةِ إِلَى حُكْمِ مَنْ لَمْ يُسَمِّ لَهَا مَهْرًا ، فَاحْتِيجَ إِلَى أَنْ يَكُونَ الْمَهْرُ مَعْلُومًا ، كَمَا تَكُونُ الْأَثْمَانُ فِي الْبِيَاعَاتِ مَعْلُومَةً ، وَكَمَا تَكُونُ الْأُجْرَةُ فِي الْإِجَارَاتِ مَعْلُومَةً . وَكَانَ الْأَصْلُ الْمُجْتَمَعُ عَلَيْهِ ، أَنَّ رَجُلًا لَوِ اسْتَأْجَرَ رَجُلًا عَلَى أَنْ يُعَلِّمَهُ سُورَةً مِنَ الْقُرْآنِ سَمَّاهَا بِدِرْهَمٍ ، لَا يَجُوزُ ، وَكَذَلِكَ لَوِ اسْتَأْجَرَهُ عَلَى أَنْ يُعَلِّمَهُ شِعْرًا بِعَيْنِهِ بِدِرْهَمٍ كَانَ ذَلِكَ غَيْرَ جَائِزٍ أَيْضًا ؛ لِأَنَّ الْإِجَارَاتِ لَا تَجُوزُ إِلَّا عَلَى أَحَدِ مَعْنَيَيْنِ : إِمَّا عَلَى عَمَلٍ بِعَيْنِهِ ، مِثْلِ : غَسْلِ ثَوْبٍ بِعَيْنِهِ ، أَوْ عَلَى خِيَاطَتِهِ ، أَوْ عَلَى وَقْتٍ مَعْلُومٍ لَا بُدَّ فِيهَا مِنْ أَنْ يَكُونَ الْوَقْتُ مَعْلُومًا ، أَوِ الْعَمَلُ مَعْلُومًا . وَكَانَ إِذَا اسْتَأْجَرَهُ عَلَى تَعْلِيمِ سُورَةٍ ، فَتِلْكَ إِجَارَةٌ لَا عَلَى وَقْتٍ مَعْلُومٍ ، وَلَا عَلَى عَمَلٍ مَعْلُومٍ ، إِنَّمَا اسْتَأْجَرَهُ عَلَى أَنْ يُعَلِّمَهُ ذَلِكَ ، وَقَدْ يَتَعَلَّمُ بِقَلِيلِ التَّعْلِيمِ وَبِكَثِيرِهِ ، وَفِي قَلِيلِ الْأَوْقَاتِ وَكَثِيرِهَا . وَكَذَلِكَ لَوْ بَاعَهُ دَارَهُ عَلَى أَنْ يُعَلِّمَهُ سُورَةً مِنَ الْقُرْآنِ ، لَمْ يَجُزْ ذَلِكَ ، لِلْمَعَانِي الَّتِي ذَكَرْنَاهَا فِي الْإِجَارَاتِ . فَلَمَّا كَانَ ذَلِكَ كَذَلِكَ فِي الْإِجَارَاتِ وَالْبِيَاعَاتِ ، وَقَدْ وَصَفْنَا أَنَّ الْمَهْرَ لَا يَجُوزُ عَلَى أَمْوَالٍ وَلَا عَلَى مَنَافِعَ ، [3/20] إِلَّا عَلَى مَا يَجُوزُ عَلَيْهِ الْبَيْعُ وَالْإِجَارَةُ وَغَيْرُ ذَلِكَ ، وَكَانَ التَّعْلِيمُ لَا تُمْلَكُ بِهِ الْمَنَافِعُ وَلَا أَعْيَانُ الْأَمْوَالِ ، ثَبَتَ بِالنَّظَرِ عَلَى ذَلِكَ أَنْ لَا يُمْلَكَ بِهِ الْأَبْضَاعُ . فَهَذَا هُوَ النَّظَرُ ، وَهُوَ قَوْلُ أَبِي حَنِيفَةَ ، وَأَبِي يُوسُفَ ، وَمُحَمَّدٍ ، رَحْمَةُ اللهِ عَلَيْهِمْ أَجْمَعِينَ .
EnglishUnverified translation
4297 - Muhammad Khuzaymah narrated to us, he said: Muslim ibn Ibrahim narrated, he said: Aban ibn Yazid narrated to us, from Yahya ibn Abi Kathir. (H). 4298 - And Ibrahim ibn Abi Dawud narrated to us, he said: Abu Maslamah Musa ibn Ismail narrated to us, he said: Aban narrated to us, he said: Yahya narrated to us, he said: Ibn Khuzaymah in his hadith, from Zayd, and Ibn Abi Dawud said: Zayd narrated to us. Then both together said: from Abu Sallam, from Abu Rashid al-Hubrani, from Abd al-Rahman ibn Shibl: The Messenger of Allah (peace and blessings of Allah be upon him) used to say: Recite the Quran, do not go to excess in it, and do not eat by it. The Messenger of Allah (peace and blessings of Allah be upon him) forbade them taking in exchange for the Quran anything of worldly compensation. That contradicts what the opponent carried the first hadith's meaning upon, even if its meaning were so - and it is not established, since its interpretation bears what we described. It may also bear another meaning: Allah the Mighty and Majestic permitted His Messenger (peace and blessings of Allah be upon him) to own the private part without dower, and granted that to none besides him; Allah the Mighty and Majestic said: And a believing woman if she offers herself to the Prophet, if the Prophet wishes to marry her, exclusively for you apart from the believers. So it may be among what Allah the Mighty and Majestic particularized him with that he may confer upon another what he could own without dower, that being particular to the Prophet (peace and blessings of Allah be upon him), as al-Layth said. Part of what proves that: she said to the Prophet (peace and blessings of Allah be upon him): I have offered myself to you, then that man stood saying: If you have no need of her, marry her to me. That is what was mentioned in that hadith, with no mention that the Messenger of Allah (peace and blessings of Allah be upon him) consulted her about herself, nor that she said to him: Marry me to him. That proves, if his marrying her to him was not by a later statement after her saying: I have offered myself to you, but only by her first statement - and she had not said to him: I have granted you to give me to whom you will - by the offering which entails no dower, the marriage was valid. All agree the offering is exclusive to the Messenger of Allah (peace and blessings of Allah be upon him) by the particularization we mentioned apart from the believers. Yet a group said: Exclusively for you, i.e. without dower, making the offering a marriage for others entailing dower; others said: Exclusively for you, i.e. the offering is a marriage for you and is not a marriage for others. Since the woman in Sahl's hadith was married by her offering herself to the Prophet (peace and blessings of Allah be upon him and upon his family) as we described, that marriage is established particular, as those holding that said. If one says: It may be that with what we mentioned in the hadith there was a question from the Prophet (peace and blessings of Allah be upon him and upon his family) to her to marry her to him, though not transmitted to us in that hadith, it is said: Likewise it may be the Prophet (peace and blessings of Allah be upon him and upon his family) assigned her a dower besides the surah, though not transmitted in the hadith. If you carry the hadith upon its apparent as you hold, you are bound by what we mentioned: that marriage was by the offering we described. If you carry it upon interpretation as you described, another may carry it upon interpretation as we mentioned, and you are no worthier by your interpretation than he by his. This is the aspect of this chapter by validating the reports' meanings. As for its aspect by reasoning: we saw marriage upon an unknown dower does not establish the dower, and the woman's ruling reverts to one with no dower named, so the dower must be known, as prices in sales are known and wages in hires are known. The agreed basis: if a man hires a man to teach him a named surah of the Quran for a dirham, it is impermissible; likewise hiring him to teach specified poetry for a dirham is impermissible; for hires are only valid upon one of two meanings: upon a specified work, like washing a specified garment or sewing it, or upon a known time - either time or work must be known. Hiring to teach a surah is a hire upon neither known time nor known work, for he is hired to teach it, and one may learn with little or much teaching, in little or much time. Likewise selling him his house for teaching a surah of the Quran is impermissible, for the meanings we mentioned in hires. Since that is so in hires and sales, and we described that dower is only valid upon wealth or usufructs upon which sale, hire, and else are valid, and teaching confers neither usufructs nor corporeal wealth, it is established by reasoning that private parts are not owned by it either. This is the reasoning, and it is the view of Abu Hanifah, Abu Yusuf, and Muhammad, may Allah have mercy on them all.
