English
Imran ibn Husayn (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) urged us to give charity and forbade us from mutilation. [Narrated by Abu Dawud, and Al-Nasa’i narrated it from Anas]
In an agreed-upon narration from Anas: A group from Ukl came to the Prophet (ﷺ), embraced Islam, and found Madinah unhealthy. He ordered them to go to the charity camels and drink their urine and milk. They did so, recovered, then apostatized, killed the shepherds, and drove off the camels. He sent men after them, and they were brought back. He cut off their hands and feet, gouged their eyes, and did not cauterize them until they died.
In another narration: “He branded their eyes.” In another: “He ordered nails to be heated and used to blind them, and threw them in Al-Harra, where they asked for water but were not given any until they died.” Al-Bayhaqi said in (Al-Ma’rifah): This Hadith is either interpreted as abrogated, as narrated from Ibn Sirin and Qatadah, and Al-Shafi’i agreed, or it is interpreted that he did to them what they did to the shepherds.
In Al-Hakim’s narration: When the Prophet (ﷺ) finished burying a righteous companion who was afflicted with grave punishment, he went to his wife and asked about his deeds. She said: “He tended sheep and did not avoid his urine.” Then he (ﷺ) said: “Guard against urine, for most grave punishment is due to it.” He said: This is a sound Hadith, and the Hadith scholars agreed on its authenticity.
Possible references (unverified, pending editorial review)
- Candidate: Sahih al-Bukhari 6802 (unverified) 96% confidence
- Candidate: Sunan Abi Dawud 2667 (unverified) 95% confidence
- Candidate: Sahih Muslim 1671a (unverified) 91% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (7)
Note 1
(1) His statement: “And forbade us from mutilation”: In (Al-Durr al-Mukhtar): We are forbidden from treachery, misappropriation, and mutilation after victory over them. Before victory, there is no harm in it. (Chosen) Al-Shami said: Al-Zayla’i said: This is good, and its parallel is burning with fire. In (Fath), its permissibility before victory is qualified if it occurs during combat, like a duel where one strikes, cutting an ear, then strikes, gouging an eye, then strikes, cutting a hand or nose, and so on. So it is in (Badhl al-Majhud). In (Al-Mirqat): Ibn Al-Malik said: The Prophet (ﷺ) did what he did to the Ukl group despite forbidding mutilation, either because they did it to the shepherds or due to the enormity of their crime—apostasy, bloodshed, highway robbery, and theft. The Imam may combine punishments in his policy.
Note 2
(2) His statement: “Drink their urine and milk”: Ibn Al-Malik said: This indicates that charity camels’ milk may be used by wayfarers, and treatment with the forbidden is permissible in necessity. Some analogized treatment with wine to this, but most forbade it due to natural inclination toward it, unlike other impurities. This is Abu Yusuf’s view among our Imams. Per Abu Hanifah, it is impure and not permissible for treatment. Per Muhammad and Al-Shafi’i, the urine of edible animals like camels, cows, and sheep is pure. Others answered this Hadith by saying it is abrogated. Excerpted from (Al-Mirqat) and (Umdat al-Ri’ayah). In (Nur al-Anwar): Al-Hakim’s Hadith indicates the abrogation of the Urayniyyin Hadith, as its mutilation ruling is agreed to be abrogated, as it was in early Islam.
Note 3
(3) His statement: “Or it is interpreted that he did to them what they did to the shepherds”: This is not mutilation, as mutilation is initiating it without retribution. So it is in (Umdat al-Ri’ayah).
Note 1
(١) قوله: أو يحمل على أنه فعل بهم ما فعلوا بالرعاء: فهذا ليس بمثلة، والمثلة ما كان ابتداء من غير جزاء. كذا في (عمدة الرعاية).
Note 2
(٢) قوله: وينهانا عن المثلة: قال في (الدر المختار): ونهينا عن غدر وغلول وعن مثلة بعد الظفر بهم وأما قبله فلابأس بها،(اختيار) قال الشامي: قال الزيلعي: وهذا حسن ونظيرهالإحراق بالنار، وقيد جوازها قبله في (الفتح) بما إذاوقعت قتالا كمبارز ضرب فقطع أذنه، ثم ضرب ففقاً عينه، ثم ضرب فقطع يده وأنفه ونحو ذلك انتهى. كذا في(بذل المجهود). وقال في (المرقاة): قال ابن الملك: إنما فعل ﷺ بنفر من عكل ما فعل، مع نهيه عن المثلة، إمالأنهم فعلوا ذلك بالرُّعاة، وإما لعظيم جريمتهم ارتدوا وسفكوا الدماء، وقطعوا الطريق وأخذوا الأموال، وللإمام أنيجمع بين العقوبات في سياسته.
Note 3
(٣) قوله: فيشربوا من أبوالها وألبانها: قال ابن الملك فيه: إن إبل الصدقة يجوز لأبناء السبيل الشرب من ألبانها، وجوازالتدواي بالمحرم عند الضرورة، وقاس بعضٌ التداوي بالخمر عليه، ومنعه الأكثر لميل الطباع إليها دونغيرها من النجاسات. وهو قول أبي يوسف من أئمتنا، وأما على قول أبي حنيفة فنجسٌ لا يجوز التداوي به، وأماعلى قول محمد والشافعي فبول مأكول اللحم من الإبل، والبقر والغنم ونحوها طاهر، وأجاب عن هذا الحديث غيرهبكون الحديث منسوخا، (المرقاة) و(عمدة الرعاية) ملتقط منها. وقال في (نور الأنوار): في حديث الحاكم دلالة علىنسخ حكم حديث العرنيين، والذي يدل على كون حديث العرينيين منسوخا بحديث الحاكم أن المثلة التي تضمنهاحديث العرنيين منسوخة بالاتفاق؛ لأنها كانت في ابتداء الإسلام
Note 1
امام بیہقی نے کتاب معرفت میں فرمایا اس حدیث کو منسوخ ہونے پر محمول کیا جائے گا جیسا کہ ابن سیرین اور قتادہ سے مروی ہے اور یہی بات حضرت امام شافعی رحمۃ اللہ علیہ فرماتے ہیں، یا اس حدیث کو محمول کیا جائے گا7 اس بات پر کہ آپ نے ان کے ساتھ وہی معاملہ کیا جو انہوں نے چرواہوں کے ساتھ کیا تھا۔