📘 সুনানুন নাসাঈ - ত্বর রিসালাহ (আন-নাসায়ী - মৃত্যু 303 হিজরী)

4837 - Qutaybah ibn Sa'id informed us, saying: Abu 'Awanah narrated to us, from al-Ash'ath ibn Sulaym, from his father, from a man of Banu Tha'labah ibn Yarbu': He said: I came to the Prophet, peace be upon him, while he was speaking, and a man said: O Messenger of Allah, these are Banu Tha'labah ibn Yarbu' who harmed so-and-so. The Messenger of Allah, peace be upon him, said: "No — meaning — no soul shall bear the burden of another soul."

4838 - Hannad ibn al-Sarri informed us in his narration from Abu al-Ahwas, from Ash'ath, from his father, from a man of Banu Yarbu': He said: We came to the Messenger of Allah, peace be upon him, while he was addressing the people, and some people stood up to him and said: O Messenger of Allah, these are the Banu so-and-so who killed so-and-so. The Messenger of Allah, peace be upon him, said: "No soul shall bear the burden of another."

4839 - Yusuf ibn 'Isa informed us, saying: al-Fadl ibn Musa informed us, saying: Yazid — and he is Ibn Ziyad ibn Abi al-Ja'd — informed us, from Jami' ibn Shaddad

On the authority of Ṭāriq al-Muḥāribī, that a man said: "O Messenger of Allah, these are the Banū Thaʿlabah who killed so-and-so in the pre-Islamic period, so take retribution for us." He raised — meaning — his hands until I saw the whiteness of his armpits, and he was saying: "No mother bears the sin of her child" — twice.

41 - Chapter: The blind eye that fills its socket, when it is destroyed

4840 - Aḥmad ibn Ibrāhīm ibn Muḥammad informed us, saying: Ibn ʿĀʾidh informed us, saying: al-Haytham ibn Ḥumayd narrated to us, saying: al-ʿAlāʾ — and he is Ibn al-Ḥārith — informed me, on the authority of ʿAmr ibn Shuʿayb, on the authority of his father, on the authority of his grandfather, that the Messenger of Allah, peace and blessings be upon him, ruled concerning the blind eye that fills its socket, when it is destroyed, [that it carries] one-third of its full blood-money; and concerning the paralyzed hand, when it is cut off, [that it carries] one-third of its full blood-money; and concerning the black tooth, when it is pulled out, [that it carries] one-third of its full blood-money.

42 - Chapter: The Blood-Money for Teeth

4841 - Muhammad ibn Mu'awiyah informed us, saying: 'Abbad narrated to us, from Husayn, from 'Amr ibn Shu'ayb, from his father, from his grandfather, who said: The Messenger of Allah, peace and blessings be upon him, said: "For the teeth, five camels each."

4842 - Al-Husayn ibn Mansur informed us, saying: Hafs ibn 'Abd al-Rahman narrated to us, saying: Sa'id ibn Abi 'Arubah narrated to us, from Matar, from 'Amr ibn Shu'ayb, from his father, from his grandfather, who said: The Messenger of Allah, peace and blessings be upon him, said: "The teeth are equal, five and five."

43 - Chapter on the Compensation for Fingers

4843 - Abu al-Ash'ath informed us, saying: Khalid narrated to us, from Sa'id, from Qatadah, from Masruq ibn Aws, from Abu Musa, from the Prophet ﷺ, who said: "For fingers, ten [camels] each."

4844 — ʿAmr ibn ʿAlī informed us, saying: Yazīd ibn Zurayʿ narrated to us, saying: Saʿīd narrated to us, from Ghālib al-Tammār, from Masrūq ibn Aws, from Abū Mūsā al-Ashʿarī, that the Prophet of God, may God's prayers and peace be upon him, said: "The fingers are equal, ten by ten."

4844m — ʿAmr ibn ʿAlī informed us: Muḥammad ibn Jaʿfar narrated to us: Saʿīd ibn Abī ʿArūbah narrated to us, from Ghālib al-Tammār, from Ḥumayd ibn Hilāl, from Masrūq ibn Aws, from Abū Mūsā, from the Prophet, may God's prayers and peace be upon him, who said: "The fingers are equal, ten by ten."

4845 — al-Ḥusayn ibn Manṣūr informed us, saying: Ḥafṣ — namely Ibn ʿAbd al-Raḥmān al-Balkhī — narrated to us, from Saʿīd, from Ghālib al-Tammār, from Ḥumayd ibn Hilāl, from Masrūq ibn Aws.

= And ʿAlī ibn al-Madīnī indicated a preference for the transmission of Saʿīd, as reported from him by al-Bayhaqī in al-Sunan, 8/92.

Supporting this and what follows is the ḥadīth of Ibn ʿAbbās cited below under numbers (4847), (4848), and (4849), the ḥadīth of ʿAbd Allāh ibn ʿAmr cited below under numbers (4850) and (4851), and the mursal ḥadīth of Saʿīd ibn al-Musayyab cited below under number (4846).

al-Sindī said: His statement "The fingers are ten by ten" means: the blood-money for the fingers is ten by ten, made equal even though they differ in their functions and benefits, for the sake of uniformity. Likewise the teeth — had benefit been taken into account, the matter would have differed greatly.

(1) The second occurrence of the word "ten" is from (R) and (M).
(2) Ṣaḥīḥ bi-ghayrihī (sound due to corroborating evidence); this chain is weak, as previously discussed under the preceding narration. It appears in al-Sunan al-Kubrā under number (7019).
(3) This ḥadīth does not appear in (K), (H), or the printed edition; we added it from (R) and (M).
(4) Ṣaḥīḥ bi-ghayrihī (sound due to corroborating evidence); this chain is weak, as previously discussed under narration (4843). It appears in al-Sunan al-Kubrā under number (7020).
Aḥmad also transmitted it (19610) from Muḥammad ibn Jaʿfar, with this chain.

On the authority of Abu Musa, who said: The Messenger of Allah, peace and blessings be upon him, ruled that fingers are equal, ten camels for each [finger].

4846 - Al-Husayn ibn Mansur informed us, saying: 'Abdullah ibn Numayr narrated to us, saying: Yahya ibn Sa'id narrated to us, on the authority of Sa'id ibn al-Musayyab, that when the document that was with the family of 'Amr ibn Hazm—which they mentioned that the Messenger of Allah, peace and blessings be upon him, had written for them—was found, they found in it: "And regarding the fingers therein, ten [camels] for each."

4847 - 'Amr ibn 'Ali informed us, saying: Yahya ibn Sa'id narrated to us, saying: Shu'bah narrated to us, saying: Qatadah narrated to me, on the authority of 'Ikrimah, on the authority of Ibn 'Abbas, on the authority of the Prophet, peace and blessings be upon him, who said: "This and this are equal," meaning the little finger and the thumb.

4848 — Nasr ibn ʿAlī informed us, saying: Yazīd ibn Zurayʿ narrated to us, saying: Shuʿbah narrated to us, from Qatādah, from ʿIkrimah, from Ibn ʿAbbās, who said: The Messenger of Allah, peace and blessings be upon him, said: "This and this are equal — the thumb and the little finger."

4849 — ʿAmr ibn ʿAlī informed us, saying: Yazīd ibn Zurayʿ narrated to us, saying: Saʿīd narrated to us, from Qatādah, from ʿIkrimah, from Ibn ʿAbbās, who said: The fingers are ten for ten.

4850 — Ismāʿīl ibn Masʿūd informed us, saying: Khālid ibn al-Ḥārith narrated to us, saying: Ḥusayn al-Muʿallim narrated to us, from ʿAmr ibn Shuʿayb, that his father narrated to him.

On the authority of ʿAbd Allāh ibn ʿAmr, who said: When the Messenger of Allah, peace and blessings be upon him, conquered Mecca, he said in his sermon: "And for the fingers, ten each."

4851 – ʿAbd Allāh ibn al-Haytham informed us, saying: Ḥajjāj narrated to us, saying: Hammām narrated to us, saying: Ḥusayn al-Muʿallim and Ibn Jurayj narrated to us, on the authority of ʿAmr ibn Shuʿayb, on the authority of his father, on the authority of his grandfather, that the Prophet, peace and blessings be upon him, said in his sermon while leaning his back against the Kaʿbah: "The fingers are equal."

44 - Chapter: The Muwaddihah (Wounds Exposing the Bone)

4852 - Isma'il ibn Mas'ud informed us, saying: Khalid ibn al-Harith narrated to us, saying: Husayn al-Mu'allim narrated to us, from 'Amr ibn Shu'ayb, that his father narrated to him, from 'Abdullah ibn 'Amr, who said: When the Messenger of Allah, peace and blessings be upon him, conquered Mecca, he said in his sermon: "And for the muwaddihah, five and five."

45 - Chapter: Mention of the Hadith of 'Amr ibn Hazm Concerning Blood Money (Diya), and the Discrepancy Among Its Transmitters

4853 - 'Amr ibn Mansur informed us, saying: al-Hakam ibn Musa narrated to us, saying: Yahya ibn Hamzah narrated to us, from Sulayman ibn Dawud, who said: al-Zuhri narrated to me, from Abu Bakr ibn Muhammad ibn 'Amr ibn Hazm, from his father, from his grandfather, that the Messenger of Allah, peace and blessings be upon him, wrote to the people of Yemen a letter containing the obligatory shares (fara'id), the established practices (sunan), and the blood monies (diyat), and sent it with 'Amr ibn Hazm. It was read to the people of Yemen. This is its copy: "From Muhammad, the Prophet, peace and blessings be upon him, to Shurahbil ibn 'Abd Kulal, and Nu'aym ibn...

From ʿAbd Kullāl, and al-Ḥārith ibn ʿAbd Kullāl, the qayl of Dhū Ruʿayn, Muʿāfir, and Hamdān. To proceed: … And in his letter: "Whoever deliberately kills a believer with clear evidence, then it is retaliation, unless the heirs of the slain are satisfied. And for the life, the blood-wit is one hundred camels. For the nose—when completely cut off—the full blood-wit. For the tongue, the full blood-wit. For the two lips, the full blood-wit. For the two testicles, the full blood-wit. For the penis, the full blood-wit. For the spine, the full blood-wit. For the two eyes, the full blood-wit. For one leg, half the blood-wit. For the wound reaching the skull, one-third of the blood-wit. For the wound penetrating the body cavity, one-third of the blood-wit. For the wound that splinters the bone, fifteen camels. For every finger of the hand and foot, ten camels. For the tooth, five camels. For the wound that lays bare the bone, five camels. And the man is killed for the woman, and upon the people of gold, one thousand dinars."

And he also recorded it—more completely—Ibn Ḥibbān (6559) via multiple chains from al-Ḥakam ibn Mūsā, with this same chain of transmission.

Supporting his statement: "Whoever deliberately kills a believer with clear evidence, then it is retaliation, unless the heirs of the slain are satisfied"—the hadith of Wāʾil ibn Ḥujr previously cited under no. (4724), the hadith of Ibn ʿAbbās previously cited under no. (4781), the hadith of Abū Hurayrah previously cited under no. (4785), and the hadith of ʿAbd Allāh ibn ʿAmr in Aḥmad (6717), al-Tirmidhī (1387), and Ibn Mājah (2626).

And for his statement: "And for the life, the blood-money is one hundred camels"—the hadith of Ibn ʿAbbās previously cited under no. (4706), the hadith of Sahl ibn Abī Ḥathmah previously cited under no. (4710), and the hadith of ʿAbd Allāh ibn ʿAmr previously cited under no. (4791).

And for his statement: "And for the nose, when its amputation is complete, the full blood-money"—the hadith of ʿAbd Allāh ibn ʿAmr in Aḥmad (7033), which is ḥasan as corroborated by supporting witnesses.

And supporting his statement: "And for the tongue, the full blood-money"—reports from the Companions and the Followers in ʿAbd al-Razzāq (17554–17562), and in Ibn Abī Shaybah (27473–27485), and also in his collection two weak hadiths under nos. (27471) and (27472).

And for his statement: "And for the two lips, the full blood-money"—reports in ʿAbd al-Razzāq (17477–17485) and Ibn Abī Shaybah (27459–27470).

And for his statement: "And for the two testicles, the full blood-money"—reports in ʿAbd al-Razzāq (17646–17653) and Ibn Abī Shaybah (27710–27701).

And for his statement: "And for the penis, the full blood-money"—reports in ʿAbd al-Razzāq (17633–17640) and Ibn Abī Shaybah (27645–27654).

And for his statement: "And for the spine, the full blood-money"—reports in ʿAbd al-Razzāq (17595–17604) and Ibn Abī Shaybah (27724–27730), and also in his collection (27723) as a marfūʿ report from the mursal transmissions of al-Zuhrī, and its narrators are trustworthy.

And for his statement: "And for the two eyes, the full blood-money; for one leg, half the blood-money; for the wound that reaches the brain, one-third of the blood-money; for the wound that penetrates the body cavity, one-third of the blood-money; for the wound that splinters bone, fifteen camels"—the hadith of ʿAbd Allāh ibn ʿAmr in Aḥmad (7033), which is ḥasan as corroborated by supporting witnesses.

And for his statement: "And for every finger of the fingers of the hand and foot, ten camels"—supporting witnesses previously cited with the hadith of Abū Mūsā under no. (4843).

And for his statement: "And for the tooth, five camels"—supporting witnesses previously cited with the hadith of ʿAbd Allāh ibn ʿAmr under no. (4841).

Muhammad ibn Bakkār ibn Bilāl differed with him [in the chain of transmission]:

4854 – We were informed by al-Haytham ibn Marwān ibn al-Haytham ibn ʿImrān al-ʿAnsī, who said: We were told by Muhammad ibn Bakkār ibn Bilāl, who said: We were told by Yahyā, who said: We were told by Sulaymān ibn Arqam, who said: al-Zuhrī told me, from Abū Bakr ibn Muhammad ibn ʿAmr ibn Ḥazm, from his father, from his grandfather:

That the Messenger of Allah, peace and blessings be upon him, wrote a letter to the people of Yemen containing the obligatory shares, the established practices (sunan), and the blood-wits (diyāt), and sent it with ʿAmr ibn Ḥazm. It was recited to the people of Yemen. This is its copy… And he mentioned the like of it, except that he said: "And for the single eye, half of the blood-wit; and for the single hand, half of the blood-wit; and for the single foot, half of the blood-wit."

Abū ʿAbd al-Raḥmān said: This is closer to being correct, and Allah knows best. Sulaymān ibn Arqam is abandoned in hadith. And Yūnus has narrated this hadith from al-Zuhrī as mursal:

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And in support of his statement: "And for the mūḍiḥah (wound exposing the bone), five camels," there is the hadith of ʿAbdullāh ibn ʿAmr cited previously under number (4852), and its chain is ḥasan.

And in support of his statement: "And that a man is killed for a woman," there is the hadith of Anas cited previously under number (4740), and its chain is ṣaḥīḥ.

Al-Sindī said: His statement: "Whoever commits ʿitbāṭ (killing without cause)…" — it is said: ʿabaṭa al-nāqah means to slaughter her without illness, i.e., whoever kills without an offense or a crime committed [by the victim]. "Then it is qawad" — i.e., the killer is killed for him and retribution is exacted. "When his mutilation is complete (ūʿiba jadʿuh)" — i.e., all of it has been cut off. "The blood-wit" — i.e., the full blood-wit for the entire human being. "And for the two testicles (al-bayḍatayn)" — i.e., the two testicles. "And for the māʾmūmah" — i.e., the head wound that reaches the membrane of the brain (umm al-dimāgh), which is the membrane above the brain. "And for the jāʾifah" — i.e., the stab wound that reaches the cavity of the head or the cavity of the abdomen. "And for the munqilah" — it is a head wound from which small bones come out and are displaced from their places. And it is said: it is the one that displaces the bone, i.e., breaks it.

(1) In (K): "this" (hādhā), and in its margin: "this" (hādhihi) (variant reading).
(2) Part of it is ṣaḥīḥ due to other supporting narrations, and part of it is ḥasan due to other supporting narrations, as has been previously explained in the preceding narration. This chain is weak due to the weakness of Sulaymān ibn Arqam, and the author said after it: Sulaymān ibn Arqam is abandoned in hadith. It is in al-Sunan al-Kubrā under number (7030).
(3) After it in (M) there is an addition: "from" (ʿan).

4855 - Ahmad ibn 'Amr ibn al-Sarh informed us, saying: Ibn Wahb narrated to us, saying: Yunus ibn Yazid informed me, from Ibn Shihab, who said: I read the letter of the Messenger of Allah, peace and blessings be upon him, which he wrote to 'Amr ibn Hazm when he sent him to Najran. The letter was with Abu Bakr ibn Hazm. The Messenger of Allah, peace and blessings be upon him, wrote: "This is a declaration from Allah and His Messenger: {O you who have believed, fulfill [all] contracts} [Al-Ma'idah: 1]." He wrote the verses from it until he reached: {Indeed, Allah is swift in account} [Al-Ma'idah: 4]. Then he wrote: "This is the book of injuries: for the life, one hundred camels," and similar to it.

4856 - Ahmad ibn 'Abd al-Wahid informed us, saying: Marwan ibn Muhammad narrated to us, saying: Sa'id—he being Ibn 'Abd al-'Aziz—narrated to us, from al-Zuhri, who said: Abu Bakr ibn Hazm brought me a letter on a piece of leather, from the Messenger of Allah, peace and blessings be upon him: "This is a declaration from Allah and His Messenger: {O you who have believed, fulfill [all] contracts} [Al-Ma'idah: 1]." He recited some verses from it, then said: "For the life, one hundred camels; for the eye, fifty; for the hand, fifty; for the foot, fifty; for the wound reaching the skull, one-third of the blood money; for the wound penetrating the body cavity, one-third of the blood money; for the wound exposing bone, fifteen camels; for the fingers, ten each; for the teeth, five each; for the wound exposing bone, five."

4857—Al-Harith ibn Miskin said, while it was being read to him and I was listening, from Ibn al-Qasim who said: Malik narrated to me, from Abdullah ibn Abi Bakr ibn Muhammad ibn Amr ibn Hazm, from his father, who said: The letter that the Messenger of Allah, peace and blessings be upon him, wrote for Amr ibn Hazm concerning blood-money (al-ʿuqūl) [stated]: "Indeed, for the taking of a life, one hundred camels; for the nose, when completely severed, one hundred camels; for the head wound that reaches the brain (al-māʾmūmah), one-third of the blood-money for a life; for the wound that penetrates the body cavity (al-jāʾifah), the same; for the eye, fifty; for the hand, fifty; for the foot, fifty; for every finger among these, ten camels; for a tooth, five; and for a wound that lays bare the bone (al-mūḍiḥah), five."

4858—Amr ibn Mansur informed us, saying: Muslim ibn Ibrahim narrated to us, saying: Aban narrated to us, saying: Yahya narrated to us, from Ishaq ibn Abdullah ibn Abi Talhah, from Anas ibn Malik, that a Bedouin came to the door of the Messenger of Allah, peace and blessings be upon him, and pressed his eye to a gap in the door. The Prophet, peace and blessings be upon him, saw him, and he aimed at him with an iron implement or a stick to gouge out his eye. When the Bedouin saw him, he withdrew. The Prophet, peace and blessings be upon him, said to him: "Had you remained, I would have gouged out your eye."

4859 - Qutaybah informed us, saying: Al-Layth narrated to us, from Ibn Shihab, that Sahl ibn Sa'd al-Sa'idi informed him that a man looked through a hole in the door of the Messenger of Allah, peace and blessings be upon him, while the Messenger of Allah, peace and blessings be upon him, had a comb with which he was combing his head. When the Messenger of Allah, peace and blessings be upon him, saw him, he said: "Had I known that you were looking at me, I would have stabbed you in the eye with it. Indeed, permission to enter was only prescribed because of the sight."

Chapter 46: On one who retaliates and takes his right without recourse to the ruler

4860 - Muhammad ibn al-Muthanna informed us, saying: Mu'adh ibn Hisham narrated to us, saying: My father narrated to me, from Qatadah, from al-Nadr ibn Anas, from Bashir ibn Nahik.

On the authority of Abu Hurayrah, from the Prophet, peace and blessings be upon him, who said: "Whoever looks into the house of a people without their permission, and they put out his eye, then there is no blood money for him and no retaliation."

4861 - Muhammad ibn Mansur informed us, saying: Sufyan narrated to us, from Abu al-Zinad, from al-A'raj, from Abu Hurayrah, from the Prophet, peace and blessings be upon him, who said: "If a man were to look at you without permission, and you threw a pebble at him and put out his eye, there would be no blame upon you." And on another occasion he said: "No sin."

4862 - Muhammad ibn Mus'ab informed us, saying: Muhammad ibn al-Mubarak narrated to us, saying: Abd al-Aziz ibn Muhammad narrated to us, from Safwan ibn Sulaym, from Ata' ibn Yasar.

On the authority of Abū Saʿīd al-Khudrī, that he was praying when Ibn Marwān wanted to pass in front of him, so he pushed him back, but he did not turn back, so he struck him. The young man went out weeping until he came to Marwān and told him. Marwān said to Abū Saʿīd: "Why did you strike your brother's son?" He said: "I did not strike him; I only struck the devil. I heard the Messenger of Allah ﷺ say: 'When one of you is in prayer and a person wants to pass in front of him, let him push him back as much as he can. If he refuses, let him fight him, for he is a devil.'"

47 — Chapter on what is in the Book of Retaliation from *al-Mujtabā* that is not in *al-Sunan*: the interpretation of the saying of Allah, Mighty and Majestic: {And whoever kills a believer intentionally, his recompense is Hell, abiding therein forever} [Qur'an 4:93].

4863 — Abū ʿAbd al-Raḥmān narrated to us in wording, informing us Muḥammad ibn al-Muthannā, he said: Ḥadāthanā Muḥammad, he said: Ḥadāthanā Shuʿbah, from Manṣūr, from Saʿīd ibn Jubayr, he said:

ʿAbd al-Raḥmān ibn Abzā instructed me to ask Ibn ʿAbbās about these two verses: {And whoever kills a believer intentionally, his recompense is Hell} [al-Nisāʾ 4:93]. So I asked him, and he said: "Nothing has abrogated it." And regarding this verse: {And those who do not invoke with Allah another deity and do not kill the soul which Allah has forbidden, except by right} [al-Furqān 25:68], he said: "It was revealed concerning the people of polytheism."

4864 — Azhar ibn Jamīl informed us, saying: Khālid ibn al-Ḥārith narrated to us, saying: Shuʿbah narrated to us, from al-Mughīrah ibn al-Nuʿmān, from Saʿīd ibn Jubayr, who said: The people of Kūfah differed regarding this verse: {And whoever kills a believer intentionally} [al-Nisāʾ 4:93]. So I traveled to Ibn ʿAbbās and asked him, and he said: "It was revealed among the last of what was revealed, and nothing has abrogated it."

4865 — ʿAmr ibn ʿAlī informed us, saying: Yaḥyā narrated to us, saying: Ibn Jurayj narrated to us, saying: al-Qāsim ibn Abī Bazzah informed me, from Saʿīd ibn Jubayr, who said: I said to Ibn ʿAbbās: "Is there any repentance for one who kills a believer intentionally?" He said: "No." And I recited to him the verse in al-Furqān [25:68]: {And those who do not invoke with Allah another deity and do not kill the soul which Allah has forbidden, except by right}. He said: "This is a Meccan verse, abrogated by a Medinan verse: {And whoever kills a believer intentionally, his recompense is Hell} [al-Nisāʾ 4:93]."

4866 - Qutaybah ibn Sa'id informed us, saying: Sufyan narrated to us, from 'Ammar al-Duhni, from Salim ibn Abi al-Ja'd:
That Ibn 'Abbas was asked about one who killed a believer intentionally, then repented, believed, did righteous deeds, and then was guided. Ibn 'Abbas said: "And how can he have repentance? I heard your Prophet, peace be upon him, say: 'He will come clinging to the killer, his jugular veins gushing with blood, saying: Ask this one why he killed me.'" Then he said: "By Allah, Allah revealed it, and nothing has abrogated it."

4867 - Ishaq ibn Ibrahim informed us, saying: Al-Nadr ibn Shumayl informed us, saying: Shu'bah narrated to us, from 'Ubayd Allah ibn Abi Bakr, who said: I heard Anas saying: The Messenger of Allah, peace be upon him, said. Also: Muhammad ibn 'Abd al-A'la informed us, saying: Khalid narrated to us, saying: Shu'bah narrated to us, from 'Ubayd Allah ibn Abi Bakr:
From Anas, from the Prophet, peace be upon him, who said: "The major sins are: associating partners with Allah, disobedience to parents, killing a person, and false testimony."

4868 - 'Abdah ibn 'Abd al-Rahim informed us, saying: Ibn Shumayl informed us, saying: Shu'bah narrated to us, saying: Firas informed us, saying: I heard al-Sha'bi:
From 'Abd Allah ibn 'Amr, from the Prophet, peace be upon him, who said: "The major sins are: associating partners with Allah, disobedience to parents, killing a person, and the false oath that cuts off one's rights."

4869 - ʿAbd al-Raḥmān ibn Muḥammad ibn Sallām informed us, saying: Isḥāq al-Azraq narrated to us, from al-Fuḍayl ibn Ghazwān, from ʿIkrimah, from Ibn ʿAbbās, who said: The Messenger of Allah, peace and blessings be upon him, said: "The slave does not commit fornication while he is a believer when he fornicates, nor does he drink wine while he is a believer when he drinks it, nor does he steal while he is a believer, nor does he kill while he is a believer."

End of the Book of Qasāmah.

* * *

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His saying: "the perjurious oath (al-yamīn al-ghamūs)": al-Sindī said: It is the false, wicked oath, such as the one by which the swearer seizes another's property. It is called ghamūs because it plunges (taghmis) the one who takes it into sin and the Fire.

(1) Its chain of transmission is sound. Isḥāq al-Azraq: he is Ibn Yūsuf, and ʿIkrimah: he is the freed slave of Ibn ʿAbbās. It is in al-Sunan al-Kubrā under number (7097), with an addition at its end: I said to Ibn ʿAbbās: How is faith extracted from him? He interlaced his fingers, then withdrew them, and said: Like this, and if he repents, it returns to him like this. And he interlaced his fingers.

Al-Bukhārī also transmitted it — with the aforementioned addition — (6809) from Muḥammad ibn al-Muthannā, from Isḥāq ibn Yūsuf, with this chain of transmission.

Al-Bukhārī also transmitted it (6782) via the route of ʿAbd Allāh ibn Dāwūd, from al-Fuḍayl ibn Ghazwān, with it, without his saying: "nor does he kill while he is a believer."

The author also transmitted it in al-Kubrā (7096) via the route of Zayd al-Ḥajjām, from ʿIkrimah, with it, without his saying: "nor does he kill while he is a believer."

Al-Sindī said: His saying: "The fornicator does not fornicate while he is a believer when he fornicates" — this and similar statements, the scholars have interpreted as indicating severity and the perfection of faith. And it was said: What is meant by faith is modesty (ḥayāʾ), because it is a branch of faith; so the meaning is: the fornicator does not fornicate while he feels shame before Allah, the Exalted. And it was said: What is meant by "believer" is one who is secure from punishment. And it was said: The negation carries the meaning of prohibition, i.e., it is not fitting for the fornicator to fornicate while he is a believer, for the requirement of faith is that one does not fall into such an obscenity. And Allah knows best.