[11/531] 721 - بَابُ بَيَانِ مُشْكِلِ مَا رُوِيَ فِي الدِّيَةِ الَّتِي وُدِيَ بِهَا الْأَنْصَارِيُّ ، هَلْ كَانَتْ مِنْ عِنْدِ الرَّسُولِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ؟ أَوْ مِنْ إِبِلِ الصَّدَقَةِ ؟ أَوْ مِنْ عِنْدِ الْيَهُودِ ؟ قَالَ أَبُو جَعْفَرٍ : قَدْ رَوَيْنَا فِي حَدِيثِ أَبِي سَلَمَةَ وَسُلَيْمَانَ ، عَنْ رِجَالٍ مِنَ الْأَنْصَارِ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ جَعَلَ دِيَتَهُ عَلَى يَهُودَ ، لِأَنَّهُ وُجِدَ بَيْنَ أَظْهُرِهِمْ . فَفِي هَذَا الْحَدِيثِ قَضَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِهَا عَلَى يَهُودَ ، وَفِي حَدِيثِ سَهْلِ بْنِ أَبِي حَثْمَةَ مِنْ غَيْرِ حَدِيثِ سَعِيدِ بْنِ عُبَيْدٍ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ غَرِمَهَا مِنْ عِنْدِهِ ، فَيَحْتَمِلُ أَنْ يَكُونَ غَرِمَهَا مِنْ عِنْدِهِ ، وَقَدْ جَعَلَهَا وَاجِبَةً [11/532] عَلَى غَيْرِهِ ، فَغَرِمَهَا مِنْ حَيْثُ لَا يَجِبُ عَلَيْهِ غُرْمُهَا ، وَلَمْ يَدْفَعْ ذَلِكَ أَنْ يَكُونَ قَدْ تَقَدَّمَ قَضَاؤُهُ بِهَا عَلَى مَنْ قَضَى بِهَا عَلَيْهِ ، وَفِي حَدِيثِ سَعِيدِ بْنِ عُبَيْدٍ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَدَى ذَلِكَ الْقَتِيلَ بِهَا مِنْ إِبِلِ الصَّدَقَةِ ، فَيَحْتَمِلُ أَنْ يَكُونَ قَوْلُ مَنْ قَالَ : وَدَاهُ مِنْ عِنْدِهِ ، أَيْ : مِمَّا يَدُلُّ عَلَيْهِ ، وَإِنْ لَمْ يَكُنْ مَالِكًا لَهُ ، حَتَّى لَا تَتَضَادَّ هَذِهِ الْأَحَادِيثُ وَحَدِيثُ سَهْلٍ ، وَيَحْتَمِلُ أَنْ يَكُونَ أَدَاؤُهُ لِذَلِكَ مِنْ إِبِلِ الصَّدَقَةِ ، لَا غُرْمًا عَنِ الْيَهُودِ ، لِأَنَّهُمْ لَيْسُوا مِنْ أَهْلِ الصَّدَقَةِ ، وَلَكِنْ كَيْ لَا تَبْطُلَ دِيَةُ ذَلِكَ الْقَتِيلِ ، وَيُطَلَّ دَمُهُ ، فَدَفَعَ ذَلِكَ مِنْ إِبِلِ الصَّدَقَةِ لِهَذَا الْمَعْنَى ، لَا أَنَّهُ دَفَعَ عَنِ الْيَهُودِ شَيْئًا يُسْقِطُ عَنْهُمْ مَا كَانَ قَضَى بِهِ عَلَيْهِمْ ، وَفِي ذَلِكَ مَا قَدْ دَلَّ عَلَى أَنَّ مَنْ غَرِمَ عَنْ رَجُلٍ دَيْنًا كَانَ عَلَيْهِ لِمَنْ هُوَ لَهُ أَنَّهُ لَمْ يَمْلِكِ الَّذِي كَانَ عَلَيْهِ الدَّيْنُ شَيْئًا مِمَّا غَرِمَهُ عَنْهُ ، وَهَكَذَا كَانَ مُحَمَّدُ بْنُ الْحَسَنِ يَقُولُهُ فِي هَذَا ، حَتَّى قَالَ فِي رَجُلٍ تَزَوَّجَ امْرَأَةً عَلَى مِائَةِ دِرْهَمٍ فَأَدَّى إِلَيْهَا رَجُلٌ عَنْهُ تِلْكَ الْمِائَةَ ، ثُمَّ طَلَّقَهَا زَوْجُهَا قَبْلَ أَنْ يَدْخُلَ بِهَا : إِنَّ نِصْفَ الصَّدَاقِ الْوَاجِبِ عَلَيْهَا رَدُّهُ يَجِبُ عَلَيْهَا رَدُّهُ إِلَى الَّذِي أَدَّى إِلَيْهَا الْمِائَةَ لَا إِلَى زَوْجِهَا ، وَلَمْ يَحْكِ مُحَمَّدٌ فِي ذَلِكَ خِلَافًا بَيْنَهُ وَبَيْنَ أَحَدٍ مِنْ أَصْحَابِهِ ، وَقَدْ قَالَ قَائِلٌ : إِنَّهَا تَرُدُّهَا عَلَى الزَّوْجِ ، وَالْقَوْلُ عِنْدَنَا فِي ذَلِكَ الْقَوْلُ الْأَوَّلُ ، لِأَنَّ الدَّرَاهِمَ إِنَّمَا خَرَجَتْ فِي الْبَدْءِ مِنْ مِلْكِ مُؤَدِّيهَا إِلَى مِلْكِ الْمَرْأَةِ ، لَا إِلَى مِلْكِ الزَّوْجِ ، وَهَذَا عِنْدَنَا أَيْضًا يَدُلُّ عَلَى خِلَافِ مَا قَالَهُ مَالِكُ بْنُ أَنَسٍ فِيمَنْ أَدَّى عَنْ رَجُلٍ دَيْنًا عَلَيْهِ بِغَيْرِ أَمْرِهِ إِلَى مَنْ هُوَ لَهُ أَنَّهُ يَرْجِعُ بِذَلِكَ الدَّيْنِ عَلَى الَّذِي كَانَ عَلَيْهِ ، لِأَنَّهُ قَدْ مَلَكَهُ بِأَدَائِهِ إِيَّاهُ عَنْهُ ، وَقَدْ عَلِمْنَا أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا دَفَعَ مِنْ إِبِلِ الصَّدَقَةِ مَا دَفَعَ لِيَرْجِعَ إِلَيْهِ مِثْلُهُ ، وَقَدْ ذَكَرْنَا أَيْضًا مِنَ الْحُجَّةِ عَلَى هَذَا [11/533] الْقَوْلِ فِيمَا تَقَدَّمَ مِنَّا فِي كِتَابِنَا هَذَا مَا رَوَيْنَاهُ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ كَانَ لَا يُصَلِّي عَلَى مَنْ تَرَكَ عَلَيْهِ دَيْنًا لَمْ يَتْرُكْ لَهُ وَفَاءً ، وَإِنَّ أَبَا قَتَادَةَ لَمَّا ضَمِنَ ذَلِكَ عَنِ الْمُتَوَفَّى الَّذِي لَمْ يُصَلِّ عَلَيْهِ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِلدَّيْنِ الَّذِي عَلَيْهِ ، وَلَمْ يَتْرُكْ لَهُ وَفَاءَ ذَلِكَ الَّذِي عَلَيْهِ ، صَلَّى عَلَيْهِ . فَعَقَلْنَا بِذَلِكَ أَنَّ مُؤَدِّيَ الدَّيْنِ لَوْ كَانَ يَرْجِعُ إِلَيْهِ بِأَدَائِهِ إِيَّاهُ عَنْهُ ، فَيَكُونُ لَهُ أَخْذُ مَنْ هُوَ عَلَيْهِ بِهِ ، لَكَانَ دَيْنُ ذَلِكَ الْمَيِّتِ قَدْ عَادَ إِلَى أَبِي قَتَادَةَ ، وَلَمْ يَبْرَأْ مِنَ الدَّيْنِ ، وَلَمْ يُصَلِّ عَلَيْهِ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ، وَفِي صَلَاتِهِ عَلَيْهِ مَا قَدْ دَلَّ أَنَّ الدَّيْنَ لَمْ يَرْجِعْ إِلَى أَبِي قَتَادَةَ ، وَلَمْ يَمْلِكْهُ ، وَفِي هَذَا بَيَانٌ لِمَا وَصَفْنَا ، وَإِيضَاحٌ لِلْحُكْمِ كَانَ عِنْدَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي هَذَا الْبَابِ ، ثُمَّ وَجَدْنَا فِي هَذَا الْمَعْنَى حَدِيثًا آخَرَ فِيهِ غَيْرُ مَا فِي هَذِهِ الْآثَارِ الَّتِي ذَكَرْنَا فِي هَذَا الْبَابِ ، وَهُوَ : 4592 - مَا قَدْ حَدَّثَنَا أَحْمَدُ بْنُ شُعَيْبٍ ، أَخْبَرَنَا مُحَمَّدُ بْنُ مَعْمَرٍ الْبَحْرَانِيُّ ، حَدَّثَنَا رَوْحُ بْنُ عُبَادَةَ حَدَّثَنَا عُبَيْدُ اللهِ بْنُ الْأَخْنَسِ ، عَنْ عَمْرِو بْنِ شُعَيْبٍ ، عَنْ أَبِيهِ ، عَنْ جَدِّهِ أَنَّ ابْنَ مُحَيِّصَةَ الْأَصْغَرَ أَصْبَحَ قَتِيلًا عَلَى أَبْوَابِ خَيْبَرَ ، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : أَقِمْ شَاهِدَيْنِ عَلَى مَنْ قَتَلَهُ ، أَدْفَعْهُ إِلَيْكَ بِرُمَّتِهِ ، فَقَالَ : يَا رَسُولَ اللهِ وَمِنْ أَيْنَ أُصِيبُ شَاهِدَيْنِ ؟ وَإِنَّمَا أَصْبَحَ قَتِيلًا عَلَى أَبْوَابِهِمْ ، قَالَ : " فَتَحْلِفُ خَمْسِينَ قَسَامَةً ؟ " قَالَ : يَا رَسُولَ اللهِ ، وَكَيْفَ أَحْلِفُ عَلَى مَا لَا أَعْلَمُ ؟ فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : " فَنَسْتَحْلِفُ مِنْهُمْ خَمْسِينَ [11/534] قَسَامَةً ؟ " فَقَالَ : يَا رَسُولَ اللهِ كَيْفَ نَسْتَحْلِفُهُمْ وَهُمْ كُفَّارٌ ، أَوْ وَهُمْ مُشْرِكُونَ ؟ فَقَسَمَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دِيَتَهُ عَلَيْهِمْ ، وَأَعَانَهُمْ بِبَعْضِهَا . فَفِي هَذَا الْحَدِيثِ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَسَمَ دِيَتَهُ عَلَى الْيَهُودِ بِغَيْرِ حَلِفٍ كَانَ فِي تِلْكَ الدَّعْوَى عَلَيْهِمْ ، وَفِي ذَلِكَ مَا قَدْ دَلَّ عَلَى أَنَّ الدِّيَةَ لَزِمَتْهُمْ بِوُجُودِ الْقَتِيلِ بَيْنَ ظَهْرَانَيْهِمْ ، وَفِيهِ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَوْنُهُ إِيَّاهُمْ بِنِصْفِ دِيَةِ الْقَتِيلِ ، فَذَلِكَ عِنْدَنَا - وَاللهُ أَعْلَمُ - عَلَى أَنَّ ذَلِكَ كَانَ مِنْهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ غُرْمًا عَنِ الْأَنْصَارِ لَا عَنِ الْيَهُودِ ، وَلِأَنَّ الَّذِي غَرِمَهُ فِي ذَلِكَ إِنَّمَا كَانَ مِنَ الْأَمْوَالِ الَّتِي لَا تَحِلُّ لِلْيَهُودِ ، وَبِاللهِ التَّوْفِيقُ .
EnglishUnverified translation
721 - Chapter explaining the problematic report about the diyah with which the Ansari was compensated: was it from the Messenger (peace and blessings of Allah be upon him) himself, or from the charity camels, or from the Jews? Abu Ja'far said: We reported in the hadith of Abu Salamah and Sulayman, from men of the Ansar, that the Prophet (peace and blessings of Allah be upon him) placed his diyah upon the Jews, because he was found among them. So in this hadith the Messenger of Allah (peace and blessings of Allah be upon him) judged it against the Jews. And in the hadith of Sahl ibn Abi Hathmah, other than the hadith of Sa'id ibn Ubayd, the Messenger of Allah (peace and blessings of Allah be upon him) paid it from his own funds. It is possible he paid it from his own funds though he had made it obligatory upon another, paying it from where payment was not obligatory upon him - and that does not negate that he had already judged it against whom he judged it. And in the hadith of Sa'id ibn Ubayd, the Prophet (peace and blessings of Allah be upon him) compensated the slain man with it from the charity camels. It is possible that the saying of whoever said: he paid it from his own funds, means: from what was under his disposal, though he did not own it, so that these hadiths and the hadith of Sahl do not contradict. And it is possible his payment of that from the charity camels was not as payment on behalf of the Jews, for they are not among the people of charity; rather so that the diyah of the slain man not be voided and his blood not wasted - he paid that from the charity camels for this reason, not that he paid on behalf of the Jews anything dropping what he had judged against them. In that is what indicates that whoever pays a debt owed by a man to its owner has not thereby given the debtor ownership of anything he paid on his behalf. Thus Muhammad ibn al-Hasan used to say in this, to the point he said about a man who marries a woman for a hundred dirhams, and a man pays her that hundred on his behalf, then her husband divorces her before consummation: The half of the dower she must return, she must return to the one who paid her the hundred, not to her husband. Muhammad reported no disagreement between him and any of his companions in that. An objector said: She returns it to the husband. The view with us in that is the first view, for the dirhams first left the ownership of the payer into the ownership of the woman, not into the ownership of the husband. This with us also indicates against what Malik ibn Anas said about one who pays a debt owed by a man, without his order, to its owner - that he reclaims that debt from the debtor, for he owned it by paying it on his behalf. We know the Messenger of Allah (peace and blessings of Allah be upon him) did not pay what he paid of the charity camels to have its like returned to him. We also mentioned among the proof against this view, in what preceded in this book of ours, what we reported from the Messenger of Allah (peace and blessings of Allah be upon him): that he would not pray over one who left a debt for which he left no fulfillment, and that when Abu Qatadah guaranteed that on behalf of the deceased over whom the Messenger of Allah (peace and blessings of Allah be upon him) had not prayed, due to the debt upon him for which he left no fulfillment, he prayed over him. We thus understood that if the payer of a debt reclaimed it by paying it on his behalf, so that he could take the debtor for it, then the debt of that dead man would have returned to Abu Qatadah, he would not have been cleared of the debt, and the Messenger of Allah (peace and blessings of Allah be upon him) would not have prayed over him. In his praying over him is what indicates the debt did not return to Abu Qatadah, nor did he own it. In this is clarification of what we described, and exposition of the ruling with the Messenger of Allah (peace and blessings of Allah be upon him) in this chapter. Then we found in this matter another hadith with other than what is in these reports we mentioned in this chapter, namely: 4592 - What Ahmad ibn Shu'ayb narrated to us: Muhammad ibn Ma'mar al-Bahrani informed us, Rawh ibn Ubadah narrated to us, Ubayd Allah ibn al-Akhnas narrated to us, from Amr ibn Shu'ayb, from his father, from his grandfather, that Ibn Muhayyisah the younger was found slain at the gates of Khaybar. The Messenger of Allah (peace and blessings of Allah be upon him) said: Bring two witnesses against who killed him, and I will hand him over to you entirely. He said: O Messenger of Allah, whence do I get two witnesses? He was found slain at their gates. He said: Will you then swear fifty qasamah oaths? He said: O Messenger of Allah, how do I swear about what I do not know? The Messenger of Allah (peace and blessings of Allah be upon him) said: Shall we then have fifty qasamah oaths sworn among them? He said: O Messenger of Allah, how do we have them swear when they are disbelievers, or polytheists? So the Prophet (peace and blessings of Allah be upon him) apportioned his diyah upon them, and aided them with part of it. In this hadith is that the Messenger of Allah (peace and blessings of Allah be upon him) apportioned his diyah upon the Jews without any oath in that claim against them. In that is what indicates the diyah bound them by the slain man being found among them. And in it is, from the Messenger of Allah (peace and blessings of Allah be upon him), his aiding them with half the diyah of the slain man. That, with us - and Allah knows best - is that it was from him (peace and blessings of Allah be upon him) a payment on behalf of the Ansar, not on behalf of the Jews, for what he paid in that was from funds not lawful for the Jews. And success is from Allah.
