Sunan an-Nasa'i 4853
Mentioning The Hadith of 'Amr Bin Hazm concerning Blood Money, and different Versions
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أَخْبَرَنَا عَمْرُو بْنُ مَنْصُورٍ قَالَ حَدَّثَنَا الْحَكَمُ بْنُ مُوسَى قَالَ حَدَّثَنَا يَحْيَى بْنُ حَمْزَةَ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ قَالَ حَدَّثَنِي الزُّهْرِيُّ عَنْ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ عَنْ أَبِيهِ عَنْ جَدِّهِ
أَنَّ رَسُولَ اللَّهِ ﷺ كَتَبَ إِلَى أَهْلِ الْيَمَنِ كِتَابًا فِيهِ الْفَرَائِضُ وَالسُّنَنُ وَالدِّيَاتُ وَبَعَثَ بِهِ مَعَ عَمْرِو بْنِ حَزْمٍ فَقُرِئَتْ عَلَى أَهْلِ الْيَمَنِ هَذِهِ نُسْخَتُهَا مِنْ مُحَمَّدٍ النَّبِيِّ ﷺ إِلَى شُرَحْبِيلَ بْنِ عَبْدِ كُلاَلٍ وَنُعَيْمِ بْنِ عَبْدِ كُلاَلٍ وَالْحَارِثِ بْنِ عَبْدِ كُلاَلٍ قَيْلِ ذِي رُعَيْنٍ وَمُعَافِرَ وَهَمْدَانَ أَمَّا بَعْدُ وَكَانَ فِي كِتَابِهِ أَنَّ مَنِ اعْتَبَطَ مُؤْمِنًا قَتْلاً عَنْ بَيِّنَةٍ فَإِنَّهُ قَوَدٌ إِلاَّ أَنْ يَرْضَى أَوْلِيَاءُ الْمَقْتُولِ وَأَنَّ فِي النَّفْسِ الدِّيَةُ مِائَةً مِنَ الإِبِلِ وَفِي الأَنْفِ إِذَا أُوعِبَ جَدْعُهُ الدِّيَةُ وَفِي اللِّسَانِ الدِّيَةُ وَفِي الشَّفَتَيْنِ الدِّيَةُ وَفِي الْبَيْضَتَيْنِ الدِّيَةُ وَفِي الذَّكَرِ الدِّيَةُ وَفِي الصُّلْبِ الدِّيَةُ وَفِي الْعَيْنَيْنِ الدِّيَةُ وَفِي الرِّجْلِ الْوَاحِدَةِ نِصْفُ الدِّيَةِ وَفِي الْمَأْمُومَةِ ثُلُثُ الدِّيَةِ وَفِي الْجَائِفَةِ ثُلُثُ الدِّيَةِ وَفِي الْمُنَقِّلَةِ خَمْسَ عَشَرَةَ مِنَ الإِبِلِ وَفِي كُلِّ أُصْبُعٍ مِنْ أَصَابِعِ الْيَدِ وَالرِّجْلِ عَشْرٌ مِنَ الإِبِلِ وَفِي السِّنِّ خَمْسٌ مِنَ الإِبِلِ وَفِي الْمُوضِحَةِ خَمْسٌ مِنَ الإِبِلِ وَأَنَّ الرَّجُلَ يُقْتَلُ بِالْمَرْأَةِ وَعَلَى أَهْلِ الذَّهَبِ أَلْفُ دِينَارٍ
Translation
Chain of narrators
- ʿAmr b. Manṣūr
- al-Ḥakam b. Mūsá
- Yaḥyá b. Ḥamzah
- Sulaymān b. Dāwud
- al-Zuhrī
- Abū Bakr b. Muḥammad b. ʿAmr b. Ḥazm
- his father
- his father
the Messenger of Allah wrote a letter to the people of Yemen, included in which were the rules of inheritance, the sunan and the (rules concerning) blood money. He sent it with 'Arm bin Hazm and it was read to the people of Yemen, Its contents were as follows: "From Muhammad the Prophet to Shurahbil bin 'Abd Kulal, Nu'aim bin 'Abd Kulal, Al-Harith bin' Abd Kulal, Qail dhil-Ru'ain, Mu'afir and Hamdan. To precede" - And in this letter it said that whoevewrkills a believer for no just reason is to be killed in return, unless the heirs of the victim agree to pardon him. For killing a person, the Diyah is one hundred camels. For the nose, if it is cut off completely, diyah must be paid, for the tongue, diyah must be paid; for the lips, Diyah must be paid; for the testicles, Diyah must be paid; for the ends, Diyah must be paid; for the backbone, Dynamist be paid; for the eyes, Diyah must be paid; for one leg, half the Diyah must be paid; for a blow to the head that reaches the brain, one-third of thediyah must be paid; for a stab wound that penetrates deeply into the body, one-third of the diyah must be paid; for a blow that breaks the bone, fifteen camels must be given; for every digit of the hands or feet, ten camels must be given; for a tooth five camels must be given; for an injury that exposes the bone, five camels must be given. A man may be killed in return for (killing) a woman and those who deal in gold must pay one thousand dinars. (Daif)
Notes
خَالَفَهُ مُحَمَّدُ بْنُ بَكَّارِ بْنِ بِلاَلٍ
machine translationMuḥammad b. Bakkār b. Bilāl contradicted him.
Grades by grader
| Zubair Ali Zai | Weak | fawazahmed0, hadithunlocked |
|---|---|---|
| Abu Ghuddah | Daif | fawazahmed0 |
| al-Albani | Daif | fawazahmed0 |
What scholars said about it
In their own words, as Hadith Unlocked records them. They are shown, not summarised into a grade.
- Aḥmad b. Ḥanbal
أرجو أن يكون صحيحا
machine translationI hope that it is sound (ṣaḥīḥ).
in سنن النسائي, p. 4867 - ابن عدي
مجود الإسناد
machine translationExcellent in its chain of transmission (jayyid al-isnād).
in سنن النسائي, p. 4867 - أحمد بن محمد الإشبيلي
صحيفة عمرو بن حزم منقطعة لا تقوم بها حجة وسليمان بن داود متفق على تركه
machine translationThe scroll of ʿAmr b. Ḥazm is broken in its chain (munqaṭiʿ); no proof can be established by it, and Sulaymān b. Dāwūd is agreed upon as abandoned.
in سنن النسائي, p. 4867 - Ibn Ḥajar al-ʿAsqalānī
وقال عبد الحق سليمان بن داود هذا الذي يروي هذه النسخة عن الزهري ضعيف ويقال إنه سليمان بن أرقم وتعقبه ابن عدي فقال هذا خطأ إنما هو سليمان بن داود وقد جوده الحكم بن موسى
machine translationʿAbd al-Ḥaqq said: This Sulaymān b. Dāwūd, who narrates this copy from al-Zuhrī, is weak (ḍaʿīf), and it is said that he is Sulaymān b. Arqam. Ibn ʿAdī disputed this and said: This is a mistake; he is only Sulaymān b. Dāwūd, and al-Ḥakam b. Mūsā has transmitted it excellently.
in سنن النسائي, p. 4867
Show 17 more
- Ibn Ḥajar al-ʿAsqalānī
وقال أبو زرعة عرضته على أحمد فقال سليمان بن داود هذا ليس بشيء وقال ابن حبان سليمان بن داود اليمامي ضعيف
machine translationAbū Zurʿah said: I presented it to Aḥmad, and he said: This Sulaymān b. Dāwūd is nothing. Ibn Ḥibbān said: Sulaymān b. Dāwūd al-Yamāmī is weak (ḍaʿīf).
in سنن النسائي, p. 4867 - العقيلي
هذا حديث ثابت محفوظ إلا أنا نرى أنه كتاب غير مسموع عمن فوق الزهري
machine translationThis ḥadīth is established and preserved (maḥfūẓ), except that we see it as a book not heard from those above al-Zuhrī.
in سنن النسائي, p. 4867 - الفسوي
وقال يعقوب بن سفيان لا أعلم في جميع الكتب المنقولة كتابا أصح من كتاب عمرو بن حزم هذا فإن أصحاب رسول الله صلى الله عليه وسلم والتابعين يرجعون إليه ويدعون رأيهم وقال الحاكم قد شهد عمر بن عبد العزيز وإمام عصره الزهري لهذا الكتاب بالصحة ثم ساق ذلك بسنده إليهما
machine translationYaʿqūb b. Sufyān said: Among all the transmitted books I know of no book more sound than this book of ʿAmr b. Ḥazm, for the Companions of the Messenger of Allah ﷺ and the Successors would refer to it and leave their own opinion. Al-Ḥākim said: ʿUmar b. ʿAbd al-ʿAzīz and the leading authority of his age, al-Zuhrī, bore witness to the soundness of this book. Then he related that with his chain to the two of them.
in سنن النسائي, p. 4867 - أبو زرعة الرازي
موصول الإسناد حسنا
machine translationConnected in its chain (mawṣūl al-isnād), good (ḥasan).
in سنن النسائي, p. 4867 - Abū Ḥatim al-Rāzī
موصول الإسناد حسنا
machine translationConnected in its chain (mawṣūl al-isnād), good (ḥasan).
in سنن النسائي, p. 4867 - عثمان بن سعيد بن خالد السجستاني
موصول الإسناد حسنا
machine translationConnected in its chain (mawṣūl al-isnād), good (ḥasan).
in سنن النسائي, p. 4867 - Ibn ʿAbd al-Barr
حديث عمرو ابن حزم انفرد برفعه واتصاله سليمان بن داود عن الزهري وليس بحجة فيما انفرد به
machine translationThe ḥadīth of ʿAmr b. Ḥazm: Sulaymān b. Dāwūd alone narrated it as raised to the Prophet (marfūʿ) and connected, from al-Zuhrī, and he is not a proof in what he alone narrates.
in سنن النسائي, p. 4867 - عبد الرحمن بن عبد الله الخثعمي
قد أسند من طرق حسان أقواها رواية أبي داود عن الزهري
machine translationIt has been transmitted with chains through good (ḥasan) routes, the strongest of which is the narration of Abū Dāwūd from al-Zuhrī.
in سنن النسائي, p. 4867 - Dāraquṭnī
فإنه لما ذكر حديث سليمان عن الزهري قال لا يثبت عنه وقال غير الحكم بن موسى إنه سليمان بن أرقم ولما روى النسائي هذا الحديث من طريق يحيى بن حمزة عن سليمان بن داود ثم رواه من حديث يحيى عن سليمان بن أرقم قال هذا أشبه بالصواب وإن كان ما قالوه عن سليمان صحيح فطريق إسحاق يقضي على قولهم ويوهنه
machine translationFor when he mentioned the ḥadīth of Sulaymān from al-Zuhrī, he said: It is not established from him. Someone other than al-Ḥakam b. Mūsā said that he is Sulaymān b. Arqam. When al-Nasāʾī narrated this ḥadīth by the route of Yaḥyā b. Ḥamzah from Sulaymān b. Dāwūd, then narrated it from the ḥadīth of Yaḥyā from Sulaymān b. Arqam, he said: This is closer to the correct view. And if what they said about Sulaymān is correct, the route of Isḥāq overrules their statement and weakens it.
in سنن النسائي, p. 4867 - Aḥmad b. Ḥanbal
حديث الصدقات هذا الذي يرويه يحيى بن حمزة أرجو أن يكون صحيحا
machine translationThis ḥadīth of the charities (ṣadaqāt), which Yaḥyā b. Ḥamzah narrates, I hope that it is sound (ṣaḥīḥ).
in سنن النسائي, p. 4867 - Abū Bakr Aḥmad b. al-Ḥusayn al-Bayhaqī
حديث سليمان في الصدقات موصول الإسناد حسن
machine translationThe ḥadīth of Sulaymān on the charities is connected in its chain (mawṣūl al-isnād), good (ḥasan).
in سنن النسائي, p. 4867 - Aḥmad ibn Shuʿayb al-Nasāʾī
ورواه أيضا الطبراني في أكبر معاجمه مع تفاوت يسير قال النسائي بعد أن رواه عن الهيثم بن مروان عن محمد بن بكار عن يحيى بن حمزة عن سليمان بن أرقم عن الزهري عن أبي بكر وهذا أشبه بالصواب من حديث عمرو بن منصور يعني السالف قال وسليمان بن أرقم متروك الحديث قال وقد يروي هذا الحديث يونس عن الزهري مرسلا
machine translationAl-Ṭabarānī also narrated it in his largest Muʿjam with slight differences. Al-Nasāʾī said, after narrating it from al-Haytham b. Marwān, from Muḥammad b. Bakkār, from Yaḥyā b. Ḥamzah, from Sulaymān b. Arqam, from al-Zuhrī, from Abū Bakr: This is closer to the correct view than the ḥadīth of ʿAmr b. Manṣūr, meaning the one mentioned earlier. He said: Sulaymān b. Arqam is abandoned in ḥadīth (matrūk al-ḥadīth). He said: Yūnus has also narrated this ḥadīth from al-Zuhrī as a mursal.
in سنن النسائي, p. 4867 - Dāraquṭnī
وقال الدارقطني قد روي عن سليمان حديث عن الزهري عن أبي بكر بن حزم الحديث الطويل لا يكتب عنه
machine translationAl-Dāraquṭnī said: A ḥadīth has been narrated from Sulaymān, from al-Zuhrī, from Abū Bakr b. Ḥazm, the long ḥadīth; nothing is to be written down from him.
in سنن النسائي, p. 4867 - Ibn Ḥazm
صحيفة عمرو بن حزم منقطعة لا تقوم بها حجة
machine translationThe scroll of ʿAmr b. Ḥazm is broken in its chain (munqaṭiʿ); no proof can be established by it.
in سنن النسائي, p. 4867 - al-Dhahabi
فالحديث إذا ضعيف الإسناد
machine translationSo the ḥadīth is weak in its chain (ḍaʿīf al-isnād).
in سنن النسائي, p. 4867 - ابن عدي
قال ابن عدي وحديث سليمان بن داود مجود الإسناد
machine translationIbn ʿAdī said: The ḥadīth of Sulaymān b. Dāwūd is excellent in its chain (jayyid al-isnād).
in سنن النسائي, p. 4867 - al-Albani
ضعيف وأكثر فقراته لها شواهد فيه
machine translationWeak (ḍaʿīf), though most of its passages have corroborating reports (shawāhid) within it.
in ضعيف سنن النسائي, p. 4868
Same hadith, other wordings
- Misykatul Mashabih 3492وَعَنْ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ عَنْ أَبِيهِ عَنْ جَدِّهِ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَتَبَ إِلَى أَهْلِ الْيَمَنِ وَكَانَ فِي كِتَابِهِ: «أَنَّ مَنِ اعْتَبَطَ مُؤْمِنًا قَتْلًا فَإِن
Other narrations of this report
Sunan Abi Dawud 4591Musannaf Ibn Abi Shaybah 28199Musannaf Ibn Abi Shaybah 28263Musannaf 'Abd al-Razzaq 17904Musannaf 'Abd al-Razzaq 17914Musannaf 'Abd al-Razzaq 18353
Narrators
- a well-known Companiond. after 50 AHعَمْرُو بْن حَزْم بْن زَيْد الْخَزْرَجِيّصحابي مشهورعن
- Saw the Prophet ﷺ (ruʾyah), but heard only from the Companionsd. 63 AHأَبِيهِله رؤية وليس له سماع إلا من الصحابةعن
- trustworthy (thiqah), devout (ʿābid)d. 100 AH, or 110 AH, or 117 AH, or 120 AH, also said: 126 AHأَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍثقة عابدعن
- The jurist and memorizer (ḥāfiẓ), whose eminence, precision and reliability are agreed upond. Ḍamrah b. Rabīʿah and others said: 123 AH. The nephew of al-Zuhrī and others said: 124 AH. Ibn Yūnus and others said: 125 AHالزُّهْرِيُّالفقيه الحافظ ، متفق على جلالته وإتقانه وثبتهحدثني
- truthful (ṣadūq)d. between 151 and 160 AHسُلَيْمَانَ بْنِ دَاوُدَصدوقعن
- trustworthy (thiqah), accused of Qadarism (qadar)d. 180 AH, or 183 AH, also said: 182 AH, also said: 185 AHيَحْيَى بْنُ حَمْزَةَثقة ، رمي بالقدرحدثنا
- truthful (ṣadūq)d. 232 AH, also said: 235 AHالْحَكَمُ بْنُ مُوسَىصدوقحدثنا
- trustworthy, precise (thiqah thabt)d. between 241 and 250 AHعَمْرُو بْنُ مَنْصُورٍثقة ثبتأخبرنا
- the preserver (al-Ḥāfiẓ)d. 302 AH, or 303 AHالنَّسَائِيُّالحافظ
Who each narrator was and how reliable, from hdith.com
Latin names and English verdicts with a dotted underline are machine translations, not reviewed.
Commentaries
Mirqāt al-Mafātīḥ (al-Mullā ʿAlī Qārī)
Lamaʿāt al-Tanqīḥ (ʿAbd al-Ḥaqq al-Dihlawī)
Ḥāshiyat al-Suyūṭī on Tirmidhī
Hāshiyat al-Sindī on Nasāʾī
Read them on Hadith Unlocked