Chapter: "Chapter on the Elder Beginning the Speech and the Question"
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The Shaykh : Now the author (may Allah have mercy on him) presents another chapter, which is a branch of the previous chapter, where he says:
"Chapter: The elder begins the conversation and the question".
This is also part of honoring and respecting the elder, that space is made for his speech over others. Evidence for this is provided by a hadith that is somewhat lengthy and contains rare jurisprudence that has not reached the ears of many students of knowledge, let alone others, so attention is requested:
He narrates it with his authentic chain of narration.
From Rafi' ibn Khadij and Sahl ibn Abi Hatmah:Mishkat al-Masabih 3531 -Yahya, who is one of the narrators of the hadith, explaining the saying of the Messenger - Yahya said, to weigh the speech of the elder: This is the meaning of .
فتكلموا في أمر صاحبهم فقال النبي صلى الله عليه وآله وسلم : أتستحقون قتيلكم أو قال: صاحبكم بأيمان خمسين منكم ؟ قالوا : يا رسول الله أمر لم نره قال : فتبرئكم يهود بأيمان خمسين منهم ، قالوا : يا رسول الله قوم كفار ! فوداه رسول الله صلى الله عليه وآله وسلم من قبله :
أنا مع الأسف أشعر بإنه هذا الكلام العربي المبين كأنه كلام أعجمي من حيث أنه لا يفهم من حيث أكثر جوانبه ولذلك فلنعد إلى أول الحديث ونفسر الألفاظ أو الجمل الغامضة منه ثم نتكلم عن مسألتين الأولى المتعلقة بالباب والأخرى المتعلقة بالحادثة كحكم شرعي .
مدار هذا الحديث على صاحبيه معروفين أحدهما رافع بن خديج والآخر سهل بن أبي حثمة : هذول الاثنين حدثوا بهذه القصة وهي أن عبدالله بن سهل ومحيصة بن مسعود أتيا خيبر : جاءا إلى خيبر طبعاً في عهد الرسول عليه السلام أولًا ، وبعد فتح خيبر عُنوة ومصالحة الرسول عليه السلام لليهود على أن يبقوا فيها وأن يصلحوا أرضها وأن يكون الثمرة مناصفة بين الرسول عليه السلام وبين اليهود ، فمعنى هذا أن خيبر بعد هذا الصلح تعتبر قطعة من البلاد الإسلامية لكن سكانها يهود يعملون بموافقة الرسول عليه السلام وبشروط معروفة بينهم ، فهؤلاء ذهبوا إلى خيبر ودخلوا في النخل يعني في شجر النخل صاروا يطوفوا بين الأشجار فتفرقا في النخل فقتل عبدالله بن سهل: أحد الصحابة الذين كانوا مع هؤلاء قتل، وُجِد قتيلًا في أصل شجرة عادة مثل شجر الزيتون الذي شاف منكم شجر الزيتون بيحفروا حفرة حول أصل الشجرة منشان يغمر الماء ويشرب الشجر جيدًا، فوجدوا صاحبهم هذا عبد الله بن سهل قتيلًا في حوض من الأحواض التي تحيط عادة بشجر النخل، فجاء عبد الرحمن بن سهل وهو أخو القتيل، وحويّصة ومحّيصة أسماء عربية كلاهما ابنا مسعود إلى النبي صلى الله عليه وآله وسلم وهو بطبيعة الحال في المدينة. They spoke about the matter of their companion, and the Prophet (peace and blessings be upon him) said: "Do you claim your slain one, or he said: your companion, by the oaths of fifty of you?" They said: "O Messenger of Allah, it is a matter we did not see." He said: "Then the Jews will exonerate you by the oaths of fifty of them." They said: "O Messenger of Allah, they are a people of disbelief!" So the Messenger of Allah (peace and blessings be upon him) paid the blood money from his own side. I am, unfortunately, feeling that this clear Arabic speech seems like foreign speech in that it is not understood in most of its aspects. Therefore, let us return to the beginning of the hadith and explain the ambiguous words or phrases, and then we will discuss two issues: the first related to the chapter, and the second related to the incident as a legal ruling. This hadith rests on its two companions, who are well known: one is Rafi' ibn Khadij and the other is Sahl ibn Abi Hatmah. These two narrated this story, which is that 'Abd Allah ibn Sahl and Mahyisa ibn Mas'ud came to Khaybar: they came to Khaybar, of course, in the time of the Messenger (peace be upon him). First, after the conquest of Khaybar by force and the reconciliation of the Messenger (peace be upon him) with the Jews, on the condition that they remain there and cultivate their land, and that the produce be shared equally between the Messenger (peace be upon him) and the Jews. This means that Khaybar, after this reconciliation, is considered a piece of Islamic territory, but its inhabitants are Jews working with the approval of the Messenger (peace be upon him) and under known conditions between them. So these men went to Khaybar and entered the date palms, meaning the date palm trees, and they began to move among the trees. They separated among the date palms, and 'Abd Allah ibn Sahl was killed: one of the Companions who were with them was killed. He was found dead at the base of a tree, usually like an olive tree. From your experience with olive trees, they dig a hole around the base of the tree so that water can soak in and the tree drinks well. So they found their companion, this 'Abd Allah ibn Sahl, dead in one of the basins that usually surround date palm trees. So 'Abd al-Rahman ibn Sahl, who was the brother of the slain, and Huwayisa and Mahyisa, which are Arabic names, both sons of Mas'ud, came to the Prophet (peace and blessings be upon him), who was naturally in Medina.
"Chapter: The elder begins the conversation and the question".
This is also part of honoring and respecting the elder, that space is made for his speech over others. Evidence for this is provided by a hadith that is somewhat lengthy and contains rare jurisprudence that has not reached the ears of many students of knowledge, let alone others, so attention is requested:
He narrates it with his authentic chain of narration.
From Rafi' ibn Khadij and Sahl ibn Abi Hatmah:
Rafi' b. Khadij and Sahl b. Abu Hathma told that ‘Abdallah b. Sahl and Muhayyisa b. Mas'ud came to Khaibar and when they had separated among the palm-trees ‘Abdallah b. Sahl was killed. ‘Abd ar-Rah¬man b. Sahl and Huwayyisa, and Muhayyisa, the sons of Mas'ud, came to the Prophet and spoke about what had happened to their friend. ‘Abd ar-Rahman who was the youngest spoke first, but the Prophet said to him kabbir al-kubr
أنهما حدثا أن عبد الله بن سهل ومحيِّصة بن مسعود أتيا خيبر، فتفرقا في النخل، فقتل عبد الله بن سهل، فجاء عبدالرحمن بن سهل وحويصة ومحيصة ابنا مسعودٍ إلى النبي صلى الله عليه وآله وسلم فتكلموا في أمر صاحبهم، فبدأ عبدالرحمن وكان أصغرَ القوم فقال له النبي صلى الله عليه وآله وسلم : كبر الكُبْرLet the elder speak
كبر الكبرLet the elder speak
كبر الكبرفتكلموا في أمر صاحبهم فقال النبي صلى الله عليه وآله وسلم : أتستحقون قتيلكم أو قال: صاحبكم بأيمان خمسين منكم ؟ قالوا : يا رسول الله أمر لم نره قال : فتبرئكم يهود بأيمان خمسين منهم ، قالوا : يا رسول الله قوم كفار ! فوداه رسول الله صلى الله عليه وآله وسلم من قبله :
أنا مع الأسف أشعر بإنه هذا الكلام العربي المبين كأنه كلام أعجمي من حيث أنه لا يفهم من حيث أكثر جوانبه ولذلك فلنعد إلى أول الحديث ونفسر الألفاظ أو الجمل الغامضة منه ثم نتكلم عن مسألتين الأولى المتعلقة بالباب والأخرى المتعلقة بالحادثة كحكم شرعي .
مدار هذا الحديث على صاحبيه معروفين أحدهما رافع بن خديج والآخر سهل بن أبي حثمة : هذول الاثنين حدثوا بهذه القصة وهي أن عبدالله بن سهل ومحيصة بن مسعود أتيا خيبر : جاءا إلى خيبر طبعاً في عهد الرسول عليه السلام أولًا ، وبعد فتح خيبر عُنوة ومصالحة الرسول عليه السلام لليهود على أن يبقوا فيها وأن يصلحوا أرضها وأن يكون الثمرة مناصفة بين الرسول عليه السلام وبين اليهود ، فمعنى هذا أن خيبر بعد هذا الصلح تعتبر قطعة من البلاد الإسلامية لكن سكانها يهود يعملون بموافقة الرسول عليه السلام وبشروط معروفة بينهم ، فهؤلاء ذهبوا إلى خيبر ودخلوا في النخل يعني في شجر النخل صاروا يطوفوا بين الأشجار فتفرقا في النخل فقتل عبدالله بن سهل: أحد الصحابة الذين كانوا مع هؤلاء قتل، وُجِد قتيلًا في أصل شجرة عادة مثل شجر الزيتون الذي شاف منكم شجر الزيتون بيحفروا حفرة حول أصل الشجرة منشان يغمر الماء ويشرب الشجر جيدًا، فوجدوا صاحبهم هذا عبد الله بن سهل قتيلًا في حوض من الأحواض التي تحيط عادة بشجر النخل، فجاء عبد الرحمن بن سهل وهو أخو القتيل، وحويّصة ومحّيصة أسماء عربية كلاهما ابنا مسعود إلى النبي صلى الله عليه وآله وسلم وهو بطبيعة الحال في المدينة. They spoke about the matter of their companion, and the Prophet (peace and blessings be upon him) said: "Do you claim your slain one, or he said: your companion, by the oaths of fifty of you?" They said: "O Messenger of Allah, it is a matter we did not see." He said: "Then the Jews will exonerate you by the oaths of fifty of them." They said: "O Messenger of Allah, they are a people of disbelief!" So the Messenger of Allah (peace and blessings be upon him) paid the blood money from his own side. I am, unfortunately, feeling that this clear Arabic speech seems like foreign speech in that it is not understood in most of its aspects. Therefore, let us return to the beginning of the hadith and explain the ambiguous words or phrases, and then we will discuss two issues: the first related to the chapter, and the second related to the incident as a legal ruling. This hadith rests on its two companions, who are well known: one is Rafi' ibn Khadij and the other is Sahl ibn Abi Hatmah. These two narrated this story, which is that 'Abd Allah ibn Sahl and Mahyisa ibn Mas'ud came to Khaybar: they came to Khaybar, of course, in the time of the Messenger (peace be upon him). First, after the conquest of Khaybar by force and the reconciliation of the Messenger (peace be upon him) with the Jews, on the condition that they remain there and cultivate their land, and that the produce be shared equally between the Messenger (peace be upon him) and the Jews. This means that Khaybar, after this reconciliation, is considered a piece of Islamic territory, but its inhabitants are Jews working with the approval of the Messenger (peace be upon him) and under known conditions between them. So these men went to Khaybar and entered the date palms, meaning the date palm trees, and they began to move among the trees. They separated among the date palms, and 'Abd Allah ibn Sahl was killed: one of the Companions who were with them was killed. He was found dead at the base of a tree, usually like an olive tree. From your experience with olive trees, they dig a hole around the base of the tree so that water can soak in and the tree drinks well. So they found their companion, this 'Abd Allah ibn Sahl, dead in one of the basins that usually surround date palm trees. So 'Abd al-Rahman ibn Sahl, who was the brother of the slain, and Huwayisa and Mahyisa, which are Arabic names, both sons of Mas'ud, came to the Prophet (peace and blessings be upon him), who was naturally in Medina.