16
“Allah knows best what they would have done.”
(1)
Also in the Sahīh of al-Bukhārī, Abū Hurayra narrated that “the Prophet—peace and blessings be upon him—was asked about the children of the polytheists, and he replied:
(1) This hadith is narrated from Abū Hurayra as a marfū' report (attributed to the Prophet) through several routes and in similar wordings. Some versions are lengthy, while others are abridged. See: al-Bukhārī, 2/94–95 (Book of Funerals, “When a Child Embraces Islam”), 2/100 (Book of Funerals, “What Has Been Said concerning the Children of the Polytheists”), 6/114 (Book of Quranic Exegesis, Sūrat al-Rūm), and 8/123 (Book of Divine Decree, “Allah Knows Best What They Would Have Done”); Muslim, 4/2048–2047 (Book of Divine Decree, “The Meaning of: Every Child Is Born upon the Fitra [Primordial Disposition]”); Sunan Abī Dāwūd, 4/318–316 (Book of the Sunnah, “Concerning the Offspring of the Polytheists”); Sunan al-Tirmidhī, 3/303 (Book of Divine Decree, “Every Child Is Born…,” etc.); and Ibn al-Arabī’s commentary on Sunan al-Tirmidhī, 8/303–306; al-Musnad (al-Ma'ārif ed.), 12/169–170 (no. 7181), 13/181–182 (nos. 7436–7438), 14/129–130 (no. 7698), and 14/207 (no. 7782); al-Muwatta' (Fu'ād Abd al-Bāqī ed.), 1/241; Sahīh Ibn Hibbān, 292–296 (nos. 128–130) and 1/300 (no. 133)—see also the editor’s annotations; and Tartīb Musnad al-Tayālisī, 2/235 (it appears in Musnad al-Tayālisī, nos. 2356–2433).
Ahmad also narrated the hadith from Jābir ibn Abd Allāh in al-Musnad (al-Halabī ed.), 3/353. The hadith is also narrated, with differences in wording, from al-Aswad ibn Sarī' in: al-Musnad (al-Halabī ed.), 3/435 and 4/24; Sahīh Ibn Hibbān, 1/297–298 (no. 132); Tafsīr al-Tabarī (al-Ma'ārif ed.), 13/231—see also the annotation on pp. 231–232; al-Hākim’s al-Mustadrak, 3/123; al-Bayhaqī’s al-Sunan, 9/77; al-Haythamī’s Majma' al-Zawā'id, 5/316; and Ibn Abd al-Barr’s al-Istī'āb, in the biographical entry on al-Aswad.
For the hadith and its various narrations, see also: al-Nawawī’s commentary on Sahīh Muslim, 16/207–208; Tafsīr Ibn Kathīr, on verse 30 of Sūrat al-Rūm; and Ibn Abd al-Barr’s Tajrīd al-Tamhīd (al-Qudsī ed., 1350), pp. 290–332.
As for the Prophet’s words, peace and blessings be upon him, “Just as an animal gives birth to a whole and sound animal—do you perceive any mutilation in it?” most philologists hold that the verb nutija occurs only in the passive form. Thus one says, nutijat al-nāqa, tuntaju, in the passive voice, meaning, “The she-camel gave birth.” It is also said, in the active voice, nataja al-rajulu nāqatahu when a man assists his she-camel in giving birth: walladahā, with the l doubled.
Al-Nawawī states in his commentary on Sahīh Muslim, 16/209: “Jam'ā', with a long final vowel, means that all its limbs are intact and free of any defect. No jad'ā', likewise with a long final vowel, is found in it—that is, no animal whose ear or another limb has been cut off. The meaning is that an animal gives birth to offspring with all its limbs intact and without defect; mutilation and deficiency occur only after its birth.”
" اللَّهُ أَعْلَمُ بِمَا كَانُوا عَامِلِينَ»
(١)
. وَفِي صَحِيحِ الْبُخَارِيِّ أَيْضًا عَنْ أَبِي هُرَيْرَةَ «أَنَّ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -
سُئِلَ عَنْ أَطْفَالِ الْمُشْرِكِينَ فَقَالَ:
(١) رُوِيَ هَذَا الْحَدِيثُ عَنْ أَبِي هُرَيْرَةَ مَرْفُوعًا مِنْ وُجُوهٍ عِدَّةٍ وَبِأَلْفَاظٍ مُتَقَارِبَةٍ وَجَاءَ مُطَوَّلًا فِي بَعْضِ الرِّوَايَاتِ وَمُخْتَصَرًا فِي بَعْضٍ آخَرَ. انْظُرْ: الْبُخَارِيَّ ٢/٩٤ - ٩٥ (كِتَابُ الْجَنَائِزِ، بَابُ إِذَا أَسْلَمَ الصَّبِيُّ) ، ٢/١٠٠ (كِتَابُ الْجَنَائِزِ، بَابُ مَا قِيلَ فِي أَوْلَادِ الْمُشْرِكِينَ) ، ٦/١١٤ (كِتَابُ التَّفْسِيرِ، سُورَةُ الرُّومِ) ، ٨/١٢٣ (كِتَابُ الْقَدَرِ، بَابٌ اللَّهُ أَعْلَمُ بِمَا كَانُوا عَامِلِينَ) ; مُسْلِمًا ٤/٢٠٤٨ - ٢٠٤٧ (كِتَابُ الْقَدَرِ، بَابُ مَعْنَى: كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ) ; سُنَنَ أَبِي دَاوُدَ ٤/٣١٨ - ٣١٦ (كِتَابُ السُّنَّةِ، بَابٌ فِي ذَرَارِيِّ الْمُشْرِكِينَ) ; سُنَنَ التِّرْمِذِيِّ ٣/٣٠٣ (كِتَابُ الْقَدَرِ، بَابُ كُلُّ مَوْلُودٍ. . إِلَخْ) وَانْظُرْ شَرْحَ ابْنِ الْعَرَبِيِّ عَلَى سُنَنِ التِّرْمِذِيِّ ٨/٣٠٣ - ٣٠٦ ; الْمُسْنَدَ (ط. الْمَعَارِفِ) ١٢/١٦٩ - ١٧٠ (رَقْمُ ٧١٨١) ، ١٣/١٨١ - ١٨٢ (الْأَرْقَامُ ٧٤٣٦ - ٧٤٣٨) ، ١٤/١٢٩ - ١٣٠ (رَقْمُ ٧٦٩٨) ، ٢٠٧ (رَقْمُ ٧٧٨٢) ; الْمُوَطَّأَ (ط. فُؤَاد عَبْد الْبَاقِي) ١/٢٤١ ; صَحِيحَ ابْنِ حِبَّانَ ٢٩٢ - ٢٩٦ (الْأَرْقَامُ ١٢٨ - ١٣٠) ، ١/٣٠٠ (رَقْمُ ١٣٣) - وَانْظُرْ تَعْلِيقَاتِ الْمُحَقِّقِ ; تَرْتِيبُ مُسْنَدِ الطَّيَالِسِيِّ ٢/٢٣٥ (وَهُوَ فِي مُسْنَدِ الطَّيَالِسِيِّ، رَقْمُ ٢٣٥٦ - ٢٤٣٣) . وَرَوَى أَحْمَدُ الْحَدِيثَ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ فِي الْمُسْنَدِ (ط. الْحَلَبِيِّ) ٣/٣٥٣. وَالْحَدِيثُ مَرْوِيٌّ مَعَ اخْتِلَافٍ فِي اللَّفْظِ عَنِ الْأَسْوَدِ بْنِ سَرِيعٍ فِي: الْمُسْنَدِ (ط. الْحَلَبِيِّ) ٣/٤٣٥، ٤/٢٤ ; صَحِيحِ ابْنِ حِبَّانَ ١/٢٩٧ - ٢٩٨ (رَقْمُ ١٣٢) ; تَفْسِيرِ الطَّبَرِيِّ (ط. الْمَعَارِفِ ١٣/٢٣١ - وَانْظُرِ التَّعْلِيقَ ٢٣١ - ٢٣٢) ; الْحَاكِمَ فِي مُسْتَدْرَكِهِ ٣/١٢٣ ; الْبَيْهَقِيَّ فِي السُّنَنِ ٩/٧٧ ; الْهَيْثَمِيَّ فِي مَجْمَعِ الزَّوَائِدِ ٥/٣١٦ ; الِاسْتِيعَابَ لِابْنِ عَبْدِ الْبَرِّ (فِي تَرْجَمَةِ الْأَسْوَدِ) . وَانْظُرْ أَيْضًا عَنِ الْحَدِيثِ بِرِوَايَاتِهِ الْمُتَعَدِّدَةِ: شَرْحَ مُسْلِمٍ لِلنَّوَوِيِّ ١٦/٢٠٧ - ٢٠٨ ; تَفْسِيرَ ابْنِ كَثِيرٍ (تَفْسِيرَ آيَةِ ٣٠ مِنْ سُورَةِ الرُّومِ) ; تَجْرِيدَ التَّمْهِيدِ لِابْنِ عَبْدِ الْبَرِّ (ط. الْقُدْسِيِّ، ١٣٥٠) ص ٢٩٠ - ٣٣٢. أَمَّا قَوْلُهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " كَمَا تُنْتَجُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ ": فَأَكْثَرُ أَهْلِ اللُّغَةِ عَلَى أَنَّ هَذَا الْفِعْلَ (نُتِجَ) لَا يَكُونُ إِلَّا مَبْنِيًا لِلْمَجْهُولِ، فَيُقَالُ: نُتِجَتِ النَّاقَةُ تُنْتَجُ، عَلَى مَا لَمْ يُسَمَّ فَاعِلُهُ، بِمَعْنَى وَلَدَتْ. . وَقَالَ يُقَالُ: نَتَجَ الرَّجُلُ نَاقَتَهُ (بِالْبِنَاءِ لِلْمَعْلُومِ) إِذَا وَلَّدَهَا (بِتَضْعِيفِ اللَّامِ) . وَقَالَ النَّوَوِيُّ فِي شَرْحِ مُسْلِمٍ ١٦/٢٠٩: " (جَمْعَاءَ) بِالْمَدِّ، أَيْ مُجْتَمِعَةَ الْأَعْضَاءِ، سَلِيمَةً مِنْ نَقْصٍ، لَا يُوجَدُ فِيهَا (جَدْعَاءَ) بِالْمَدِّ، وَهِيَ مَقْطُوعَةُ الْأُذُنِ أَوْ غَيْرُهَا مِنَ الْأَعْضَاءِ، وَمَعْنَاهُ: أَنَّ الْبَهِيمَةَ تَلِدُ الْبَهِيمَةَ كَامِلَةَ الْأَعْضَاءِ، لَا نَقْصَ فِيهَا، وَإِنَّمَا يَحْدُثُ فِيهَا الْجَدْعُ وَالنَّقْصُ بَعْدَ وِلَادَتِهَا ".