Azami 6886

Abu Dawud (2751) reported it, and this wording is his, as did Tirmidhi (1413), Nasai (4806), Ibn Majah (2659), Ahmad (6692), Ibn Jarud (1052), Bayhaqi (29/8), and Baghawi (2542), all of them through routes from Amr bin Shuayb with the same wording. This is part of a sermon given by the Prophet ﷺ in the year of the Conquest, which Ahmad, Ibn Jarud, Bayhaqi, and Baghawi mentioned in full, and it will come in complete form in its proper place. Its chain is hasan on account of Amr and his father. The second narration is found in Tirmidhi, who said, "The hadith of Abdullah bin Amr on this topic is a hasan hadith." I say, it is as he said.It was narrated that Majaah came to the Prophet ﷺ seeking blood money for his brother, whom Banu Sadus of Banu Dhuhl had killed. The Prophet ﷺ said, "If I were to set blood money for a polytheist, I would have set it for your brother, but I will give you a substitute for it instead." So the Prophet ﷺ wrote for him a grant of one hundred camels from the first fifth taken from the polytheists of Banu Dhuhl. He took a portion of it, and then Banu Dhuhl became Muslim. Majaah later pursued the remainder through Abu Bakr and brought him the Prophet's ﷺ written document, so Abu Bakr wrote for him twelve thousand sa of the charity of Yamamah, four thousand of wheat, four thousand of barley, and four thousand of dates.The Prophet's ﷺ document for Majaah read, "In the name of Allah, the Most Gracious, the Most Merciful. This is a document from Muhammad the Prophet for Majaah bin Murarah of Banu Salma. I have given him one hundred camels from the first fifth taken from the polytheists of Banu Dhuhl, as a substitute for his brother."Abu Dawud (2990) and Ibn Qani in Mujam al-Sahabah (3/112-113) reported this through the route of Anbasah bin Abdul-Wahid Qurashi, who said, "Dukhayl bin Iyas bin Nuh bin Majaah narrated to me," from Hilal bin Sirag bin Majaah, from his father, from his grandfather Majaah, who then mentioned it.In its chain is Dukhayl bin Iyas bin Nuh bin Majaah, whose reliability has not been established by anyone except that Ibn Hibban mentioned him among his trustworthy narrators, though he was not corroborated. Also present is Sirag bin Majaah, who is said to have had companionship with the Prophet, but this is not established through any reliable route. For this reason Bukhari and Ibn Abu Hatim listed him among the Successors, and his reliability has not been established by anyone except that Ibn Hibban mentioned him among the trustworthy Successors, and again he was not corroborated.Tirmidhi said, "The scholars have differed regarding the blood money for a Jew or a Christian." Some scholars held to what was narrated from the Prophet ﷺ regarding the blood money of a Jew or a Christian. Umar bin Abdul-Aziz said that the blood money for a Jew or a Christian is half the blood money of a Muslim, and this is the view of Ahmad bin Hanbal. It was narrated from Umar bin Khattab that he said the blood money for a Jew or a Christian is four thousand dirhams, and the blood money for a Zoroastrian is eight hundred dirhams, and this is the view of Malik bin Anas, Shafii, and Ishaq. Some scholars said, "The blood money for a Jew or a Christian is the same as the blood money for a Muslim," and this is the view of Sufyan Thawri and the people of Kufa.As for Imam Ahmad, he held to half the blood money if the killing was unintentional, but if it was intentional, retaliation would not be carried out for it, and the offender would instead pay double, twelve thousand.Abdul-Razzaq (18492) narrated from Mamar, from Zuhri, from Salim, from Ibn Umar, that a Muslim man intentionally killed a man from the protected non-Muslim subjects. The matter was brought to Uthman, who did not have him killed for it but doubled the blood money to match that of a Muslim. Ibn Masud, Ali, Shaybi, and Nakhai said likewise, provided the victim was a protected non-Muslim subject or one under treaty.As for what was narrated from Ibn Abbas, that the Prophet ﷺ paid blood money for the two men of Amir at the rate paid for Muslims, since they had a covenant with the Messenger of Allah ﷺ, this is daif. Tirmidhi (1404) and Bayhaqi (102/8) both reported it through the hadith of Abu Bakr bin Ayyash, from Abu Saad Baqqal, from Ikrima, from Ibn Abbas, who then mentioned it.Tirmidhi said, "This is a gharib hadith that we do not know except through this route, and Abu Saad Baqqal's name is Saeed bin Marzuban." I say, Saeed bin Marzuban Absi, their client, the one-eyed man of Kufa, is daif by the agreement of the scholars, to the point that Bukhari said, "His hadith is munkar."