Ghayat al-Maram fi Takhrij Ahadith al-Halal wa-l-Haram - Nasir al-Din al-Albani - (1/272)

Ghayat al-Maram fi Takhrij Ahadith al-Halal wa-l-HaramNasir al-Din al-Albani

Anyone who wishes may therefore refer to it.

I have also found a corroborating report for it from Ibn Abbās, traced back to the Prophet, with the wording: “Whoever wrongs a protected non-Muslim, I shall be his adversary on the Day of Resurrection; and whoever has me as his adversary, I shall prevail against him.” Al-Uqaylī transmitted it in al-Duafā (p. 250) from Abd Allāh ibn Dāwūd al-Wāsitī, who said: Abd al-Hamīd ibn Yūsuf al-Jazarī narrated to us, from Maymūn ibn Mihrān, from Ibn Abbās. He said:

“No one corroborates Abd al-Hamīd in this hadith of his, and he is not well known as a transmitter. It is also narrated through another route resembling this one, with this wording.”

I say: It is as though he meant the first route. The narrator from Abd al-Hamīd is Abd Allāh ibn Dāwūd al-Wāsitī, who is worse than he is. Al-Bukhārī said, “There is reason to question him.” As al-Dhahabī stated, he generally uses this expression only of someone under suspicion.

471—(The hadith: “Whoever wrongs a protected non-Muslim, deprives him of a right, burdens him beyond his capacity, or takes anything from him without his willing consent, I shall be his adversary on the Day of Resurrection.” Abū Dāwūd.) p. 329

Good. Abū Dāwūd (3052), as well as al-Bayhaqī (9/205), transmitted it by way of Abū Sakhr al-Madanī, who reported that Safwān ibn Sulaym informed him, from a number—and al-Bayhaqī said thirty—of the sons of the Companions of the Messenger of Allah (peace and blessings be upon him), from their own fathers, from the Messenger of Allah (peace and blessings be upon him), who said: “Take heed! Whoever wrongs…” and he related the hadith, but without the word “right.” Al-Bayhaqī added:

“The Messenger of Allah (peace and blessings be upon him) pointed to his chest with his finger and said: ‘Take heed! Whoever kills a protected non-Muslim who enjoys the protection of Allah and His Messenger, Allah will deny him the fragrance of Paradise, though its fragrance can be detected from a journey of seventy years.’”

“Its chain of transmission is good. Although it contains unnamed narrators, they are a number of the Companions’ sons, numerous enough to reach the level of mass transmission, for which narrator uprightness is not a condition,” as al-Irāqī stated; and this was quoted from him by

فمن شاء فليرجع إليها . وقد وجدت له شاهداً من حديث ابن عباس مرفوعاً بلفظ : « من ظلم معاهداً كنت خصمه يوم القيامة ، ومن كنت خصمه خصمته » . أخرجه العقيلي في « الضعفاء » ( ص ٢٥٠ ) عن عبد الله بن داود الواسطي ثنا عبد الحميد بن يوسف الجزري عن ميمون بن مهران عن ابن عباس . وقال : « عبد الحميد لا يتابع على حديثه هذا ، وليس بمشهور في النقل ، وهو يروى من طريق آخر ، يقارب هذا الطريق بهذا اللفظ » . قلت : كأنه يعني الطريق الأولى . والراوي عن عبد الحميد عبد الله بن داود الواسطي وهو الثار منهم ، قال البخاري : « فيه نظر » . ولا يقول هذا إلا فيمن يتهم غالباً كما قال الذهبي . ٤٧١ - ( حديث : « من ظلم معاهداً ، أو انتقصه حقاً ، أو كلفه فوق طاقته ، أو أخذ منه شيئاً بغير طيب نفس منه ، فأنا حجيجه يوم القيامة » . أبو داود ( ص ٣٢٩ . حسن . أخرجه أبو داود ( ٣٠٥٢ ) وكذا البيهقي ( ٢٠٥/٩ ) من طريق أبي صخر المدني أن صفوان بن سليم أخبره عن عدة ( وقال البيهقي : عن ثلاثين ) من أبناء أصحاب رسول الله ﷺ عن آبائهم دُنْيَةً عن رسول الله ﷺ قال : « ألا من ظلم . . . » الحديث دون قوله : « حقاً » ، وزاد البيهقي : « وأشار رسول الله ﷺ بأصبعه إلى صدره ، ألا ومن قتل معاهداً له ذمة الله وذمة رسوله ، حرم الله عليه ريح الجنة ، وإن ريحها لتوجد من مسيرة سبعين خريفاً » . « وإسناده جيد ، وإن كان فيه من لم يسم فإنهم عدة من أبناء الصحابة يبلغون حد التواتر الذي لا يشترط فيه العدالة » . كما قال العراقي ، ونقله عنه