صحیح ابن حبان
Sahih Ibn Hibban
كِتَابُ الهِبَةِ
Book of Gifts
ذكر خبر سادس يصرح بأن الإيثار في النحل بين الأولاد غير جائز-
Sixth report clearly stating favoritism in gifts among children is not allowed
Hadith Number: 5107
اخبرنا عمر بن محمد الهمداني ، قال: حدثنا محمد بن عبد الاعلى ، قال: حدثنا معتمر بن سليمان ، قال: قرات على الفضيل ، عن ابي حريز ، ان عامرا حدثه، ان النعمان بن بشير ، قال: إن والدي بشير بن سعد اتى رسول الله صلى الله عليه وسلم، فقال: يا رسول الله، إن عمرة بنت رواحة نفست بغلام، وإني سميته نعمان، وإنها ابت ان تربيه حتى جعلت له حديقة لي افضل مالي هو، وإنها قالت: اشهد النبي صلى الله عليه وسلم على ذلك، فقال له النبي صلى الله عليه وسلم: " هل لك ولد غيره؟" قال: نعم، قال:" لا تشهدني إلا على عدل، فإني لا اشهد على جور" ، قال ابو حاتم رضي الله عنه: تباين الالفاظ في قصة النحل الذي ذكرناه قد يوهم عالما من الناس ان الخبر فيه تضاد وتهاتر وليس كذلك، لان النحل من بشير لابنه كان في موضعين متباينين، وذاك ان اول ما ولد النعمان ابت عمرة ان تربيه حتى يجعل له بشير حديقة، ففعل ذلك واراد الإشهاد على ذلك، فقال النبي صلى الله عليه وسلم: لا تشهدني إلا على عدل، فإني لا اشهد على جور، على ما في خبر ابي حريز، تصرح هذه اللفظة ان الحيف في النحل بين الاولاد غير جائز، فلما اتى على الصبي مدة، قالت عمرة لبشير: انحل ابني هذا؟ فالتوى عليه سنة او سنتين على ما في خبر ابي حيان التيمي والمغيرة، عن الشعبي، فنحله غلاما، فلما جاء المصطفى صلى الله عليه وسلم ليشهده، قال: لا تشهدني على جور، ويشبه ان يكون النعمان قد نسي الحكم الاول او توهم انه قد نسخ، وقوله صلى الله عليه وسلم: لا تشهدني على جور، في الكرة الثانية زيادة تاكيد في نفي جوازه، والدليل على ان النحل في الغلام للنعمان كان ذلك والنعمان مترعرع، ان في خبر عاصم عن الشعبي، ان النبي صلى الله عليه وسلم، قال له: ما هذا الغلام؟ قال: غلام اعطانيه ابي، فدلتك هذه اللفظة على ان هذا النحل الذي في خبر ابي حريز في الحديقة، لان ذلك عند امتناع عمرة عن تربية النعمان عندما ولدته ضد قول من زعم ان اخبار المصطفى صلى الله عليه وسلم تتضاد وتهاتر، وابو حريز كان قاضي سجستان.
Sayyiduna Nu’man bin Bashir (may Allah be pleased with him) narrates: My father, Sayyiduna Bashir bin Sa’d (may Allah be pleased with him), presented himself before the Prophet (peace and blessings of Allah be upon him). He said: O Messenger of Allah (peace and blessings of Allah be upon him)! (My wife) ‘Amrah bint Rawahah has given birth to a child, and I have named him Nu’man. She refused to nurse and raise the child until I gave him my garden, which is my best property. And this woman said: You should make the Prophet (peace and blessings of Allah be upon him) a witness to this matter. So the Prophet (peace and blessings of Allah be upon him) said to Sayyiduna Bashir (may Allah be pleased with him): Do you have any children other than him? He replied: Yes. The Prophet (peace and blessings of Allah be upon him) said: Make me a witness only to justice. I do not become a witness to injustice.
(Imam Ibn Hibban, may Allah have mercy on him, says:) There is a difference in the wording of this incident of gift-giving that we have mentioned, which led a scholar to the misunderstanding that there is perhaps a contradiction in this narration, whereas this is not the case. Because this gift was given by Sayyiduna Bashir to his son, and it is narrated in two different places. That is, when Sayyiduna Nu’man was born for the first time, his mother, Sayyidah ‘Amrah, refused to raise him until Sayyiduna Bashir gave her a garden as a gift, so he did so. When he intended to make someone a witness to this, the Prophet (peace and blessings of Allah be upon him) said: Make me a witness only to justice, for I do not become a witness to injustice. As is mentioned in the narration of the narrator named Abu Hariz, and these words clarify that it is not permissible to show favoritism among children when giving gifts. Then, when the child grew up, ‘Amrah said to Sayyiduna Bashir: Give a gift to my son. He delayed it for a year or two, as is mentioned in the narration transmitted by Abu Hayyan Taymi and Mughira from Sha’bi. Then he gave him a slave as a gift. When he came to the Prophet (peace and blessings of Allah be upon him) to make him a witness to this, the Prophet (peace and blessings of Allah be upon him) said: Do not make me a witness to injustice. So, it is possible that Sayyiduna Nu’man (may Allah be pleased with him) forgot the first ruling, or he misunderstood that the ruling had been abrogated, and the statement of the Prophet (peace and blessings of Allah be upon him):“Do not make me a witness to injustice,”was to emphasize even more the prohibition of this act the second time. And the evidence that the gift given in the form of a slave was also given to Sayyiduna Nu’man (may Allah be pleased with him) is that ‘Asim narrated from Sha’bi that the Prophet (peace and blessings of Allah be upon him) asked Sayyiduna Nu’man (may Allah be pleased with him): Where did this slave come from? He said: This is the slave my father gave me as a gift. So these words guide you to the fact that this gift was other than the one mentioned in the narration transmitted by Abu Hariz, which is about the garden, because ‘Amrah’s refusal to raise him was at the time of his birth. This is contrary to the view of the one who claims that the narrations from the Prophet (peace and blessings of Allah be upon him) are contradictory and there is a difference in them. The narrator named Abu Hariz was the judge of Sijistan.
(Imam Ibn Hibban, may Allah have mercy on him, says:) There is a difference in the wording of this incident of gift-giving that we have mentioned, which led a scholar to the misunderstanding that there is perhaps a contradiction in this narration, whereas this is not the case. Because this gift was given by Sayyiduna Bashir to his son, and it is narrated in two different places. That is, when Sayyiduna Nu’man was born for the first time, his mother, Sayyidah ‘Amrah, refused to raise him until Sayyiduna Bashir gave her a garden as a gift, so he did so. When he intended to make someone a witness to this, the Prophet (peace and blessings of Allah be upon him) said: Make me a witness only to justice, for I do not become a witness to injustice. As is mentioned in the narration of the narrator named Abu Hariz, and these words clarify that it is not permissible to show favoritism among children when giving gifts. Then, when the child grew up, ‘Amrah said to Sayyiduna Bashir: Give a gift to my son. He delayed it for a year or two, as is mentioned in the narration transmitted by Abu Hayyan Taymi and Mughira from Sha’bi. Then he gave him a slave as a gift. When he came to the Prophet (peace and blessings of Allah be upon him) to make him a witness to this, the Prophet (peace and blessings of Allah be upon him) said: Do not make me a witness to injustice. So, it is possible that Sayyiduna Nu’man (may Allah be pleased with him) forgot the first ruling, or he misunderstood that the ruling had been abrogated, and the statement of the Prophet (peace and blessings of Allah be upon him):“Do not make me a witness to injustice,”was to emphasize even more the prohibition of this act the second time. And the evidence that the gift given in the form of a slave was also given to Sayyiduna Nu’man (may Allah be pleased with him) is that ‘Asim narrated from Sha’bi that the Prophet (peace and blessings of Allah be upon him) asked Sayyiduna Nu’man (may Allah be pleased with him): Where did this slave come from? He said: This is the slave my father gave me as a gift. So these words guide you to the fact that this gift was other than the one mentioned in the narration transmitted by Abu Hariz, which is about the garden, because ‘Amrah’s refusal to raise him was at the time of his birth. This is contrary to the view of the one who claims that the narrations from the Prophet (peace and blessings of Allah be upon him) are contradictory and there is a difference in them. The narrator named Abu Hariz was the judge of Sijistan.
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