عن جُنْدبِ بنِ عبدِ اللهِ رضي اللهُ عنه، أَنَّ رسولَ اللهِ صَلّى اللهُ عَلَيْهِ وسَلَّم بعثَ بَعْثًا مِنَ المُسْلِمِينَ إِلى قَوْمٍ مِنَ المُشْرِكِينَ، وَأَنَّهُمْ الْتَقَوْا، فَكَانَ رَجُلٌ مِنَ المُشْرِكِينَ إِذا شَاءَ أَنْ يَقْصِدَ إِلى رَجُلٍ مِنَ المُسْلِمِينَ قَصَدَ لَهُ فَقَتَلَهُ، وَأَنَّ رَجُلًا مِنَ المُسْلِمِينَ قَصَدَ غَفْلَتَهُ، وَكُنَّا نَتَحَدَّثُ أَنَّهُ أُسَامَةُ بْنُ زَيْدٍ، فَلمَّا رَفَعَ عليه السَّيْفَ قال: لا إِله إِلَّا اللهُ، فقَتَلَهُ، فَجَاءَ الْبَشِيرُ إِلى رسولِ اللهِ صَلّى اللهُ عَلَيْهِ وسَلَّم فَسَأَلَهُ، وأَخْبَرَهُ، حَتَّى أَخْبَرَهُ خَبَر الرَّجُلِ كَيْفَ صنَعَ، فَدَعَاهُ فَسَأَلَهُ، فقالَ: «لِمَ قَتَلْتَهُ؟» فَقَالَ: يا رسولَ اللهِ أَوْجَعَ في المُسْلِمِينَ، وقَتلَ فُلانًا وفُلانًا وسَمَّى له نَفرا وإِنِّي حَمَلتْ عَلَي.
Jundub ibn Abdullah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) sent an expedition of Muslims against a people from the polytheists, and they met in battle. There was a man among the polytheists who, whenever he wished to make for one of the Muslims, would set upon him and kill him. A man from among the Muslims watched for a moment of his heedlessness—and we used to say that it was Usamah ibn Zayd—and when he raised the sword over him, the man said, "There is no god but Allah," but he killed him. The bearer of good news came to the Messenger of Allah (peace and blessings be upon him), and he questioned him, and the man informed him, until he told him the account of the man and what he had done. So he summoned him and questioned him, saying: "Why did you kill him?" He said: "O Messenger of Allah, he inflicted pain among the Muslims and killed so-and-so and so-and-so"—and he named for him a number of men—"and I attacked him."
الشرح · explanation
أوجع: الإيجاع: الإيلام، المقصود أكثر فيهم القتل. نفرًا: اي ما دون العشرة من الرجال.
"Inflicted pain": al-ija' means to cause pain; what is meant is that he killed many among them. "A number": that is, fewer than ten men.
الدروس · lessons
أشار هذا الحديث والذي تقدم قبله إلى حادثة واحدة، وهو من باب اختلاف الرواية في بعض الألفاظ والموضوع واحد. أنّ أحكام الإسلام في الدنيا تُجرى على الظاهر ولا يجوز البحث عمّا في الباطن. الحدود تُدفعُ بالشّبهات فلم يحكم الرسول على أسامة بالقصاص، لأنه قتله متأولا، فكان في ذلك شبهة، لكن ذلك يوجب الدِّية على العاقلة وهم عَصَبَتُه. المسلم تؤنّبه نفسه على ما ارتكب من خطأ أو معصية، ويندم على ذلك. على المسلم ألا يتعجّل الحكم على شخصٍ ما، بل يتحرّى في ذلك ويتثبّت ممّا نُقِل إليه، فقد سأل النّبيُّ صلى الله عليه وسلم أسامةَ عن سبب قتله للرجل قبل أن يصدر حكماً عليه. عِظم منزلة شهادة التوحيد والإخلاص، فبها يُعصم الدّم، ويُعطى النّاطق بها الأمان، ويُعامل بأحكام الإسلام، وحسابه على الله.
This hadith and the one preceding it refer to a single incident, and it is a case of variation in the narration of some wordings while the subject is one. The rulings of Islam in this world are applied according to outward appearance, and it is not permissible to investigate what is in the inward state. The prescribed penalties (hudud) are averted by doubts, so the Messenger did not rule that Usamah be subject to retaliation, because he killed him acting upon an interpretation, and there was a doubt in that; but this necessitates the blood-money upon the male relatives (al-aqilah), who are his paternal kin. The Muslim's own self reproaches him for the error or sin he has committed, and he regrets it. The Muslim should not be hasty in judging someone, but rather should investigate the matter and verify what has been conveyed to him; for the Prophet (peace and blessings be upon him) asked Usamah about the reason for his killing the man before passing any judgment upon him. The immense rank of the testimony of monotheism and sincerity; by it blood is protected, the one who utters it is granted security, is treated according to the rulings of Islam, and his reckoning is with Allah.