Sahih Muslim
Book 28: The Book of Oaths, <i>Muharibin</i>, <i>Qasas</i> (Retaliation), and <i>Diyat</i> (Blood Money)
كتاب القسامة والمحاربين والقصاص والديات
Confirmation of Qisas in the case of killing with a rock and other sharp or heavy objects, and the killing of a man for a woman
This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters and in the hadith narrated on the authority of Ibn Idris (the words are):" He (commanded) to crush his head between two stones."
وَحَدَّثَنِي يَحْيَى بْنُ حَبِيبٍ الْحَارِثِيُّ حَدَّثَنَا خَالِدٌ يَعْنِي ابْنَ الْحَارِثِ ح وَحَدَّثَنَا أَبُو كُرَيْبٍ حَدَّثَنَا ابْنُ إِدْرِيسَ كِلاَهُمَا عَنْ شُعْبَةَ بِهَذَا الإِسْنَادِ نَحْوَهُ وَفِي حَدِيثِ ابْنِ إِدْرِيسَ فَرَضَخَ رَأْسَهُ بَيْنَ حَجَرَيْنِ
Confirmation of Qisas in the case of killing with a rock and other sharp or heavy objects, and the killing of a man for a woman
Anas reported that a Jew killed a girl of the Ansar for her ornaments and then threw her in a well and smashed her head with a stone. He was caught and brought to the Messenger of Allah (ﷺ), and he commanded that he should be stoned to death. So he was stoned until he died.
حَدَّثَنَا عَبْدُ بْنُ حُمَيْدٍ حَدَّثَنَا عَبْدُ الرَّزَّاقِ أَخْبَرَنَا مَعْمَرٌ عَنْ أَيُّوبَ عَنْ أَبِي قِلاَبَةَ عَنْ أَنَسٍ أَنَّ رَجُلاً مِنَ الْيَهُودِ قَتَلَ جَارِيَةً مِنَ الأَنْصَارِ عَلَى حُلِيٍّ لَهَا ثُمَّ أَلْقَاهَا فِي الْقَلِيبِ وَرَضَخَ رَأْسَهَا بِالْحِجَارَةِ فَأُخِذَ فَأُتِيَ بِهِ رَسُولُ اللَّهِ صلى الله عليه وسلم فَأَمَرَ بِهِ أَنْ يُرْجَمَ حَتَّى يَمُوتَ فَرُجِمَ حَتَّى مَاتَ
Confirmation of Qisas in the case of killing with a rock and other sharp or heavy objects, and the killing of a man for a woman
This hadith has been narrated on the authority of Ayyub with the same chain of transmitters.
وَحَدَّثَنِي إِسْحَاقُ بْنُ مَنْصُورٍ أَخْبَرَنَا مُحَمَّدُ بْنُ بَكْرٍ أَخْبَرَنَا ابْنُ جُرَيْجٍ أَخْبَرَنِي مَعْمَرٌ عَنْ أَيُّوبَ بِهَذَا الإِسْنَادِ مِثْلَهُ
Confirmation of Qisas in the case of killing with a rock and other sharp or heavy objects, and the killing of a man for a woman
Anas b. Malik reported: A girl was found with her head crushed between two stones. They asked her as to who had done that-has so and so (done it) until they mentioned a Jew. She indicated with the nod of her head (that it was so). So the Jew was caught, and he made confession (of his guilt). And Allah's Messenger (ﷺ) commanded that his head be smashed with stones.
وَحَدَّثَنَا هَدَّابُ بْنُ خَالِدٍ حَدَّثَنَا هَمَّامٌ حَدَّثَنَا قَتَادَةُ عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ جَارِيَةً وُجِدَ رَأْسُهَا قَدْ رُضَّ بَيْنَ حَجَرَيْنِ فَسَأَلُوهَا مَنْ صَنَعَ هَذَا بِكِ فُلاَنٌ فُلاَنٌ حَتَّى ذَكَرُوا يَهُودِيًّا فَأَوْمَتْ بِرَأْسِهَا فَأُخِذَ الْيَهُودِيُّ فَأَقَرَّ فَأَمَرَ بِهِ رَسُولُ اللَّهِ صلى الله عليه وسلم أَنْ يُرَضَّ رَأْسُهُ بِالْحِجَارَةِ
If a person attacks another person's life and limb, and the other defends himself and kills him or injures him, there is no penalty on him
Imran b. Husain reported: Ya'la b. Munya or Ibn Umayya fought with a person, and the one bit the hand of the other. And he tried to draw his hand from his mouth and thus his foreteeth ware pulled out. They referred their dispute to Allah's Messenger (ﷺ), whereupon he said: Does any one of you bite as the camel bites? So there is no blood-wit for it.
حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى وَابْنُ بَشَّارٍ قَالاَ حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ حَدَّثَنَا شُعْبَةُ عَنْ قَتَادَةَ عَنْ زُرَارَةَ عَنْ عِمْرَانَ بْنِ حُصَيْنٍ قَالَ قَاتَلَ يَعْلَى ابْنُ مُنْيَةَ أَوِ ابْنُ أُمَيَّةَ رَجُلاً فَعَضَّ أَحَدُهُمَا صَاحِبَهُ فَانْتَزَعَ يَدَهُ مِنْ فَمِهِ فَنَزَعَ ثَنِيَّتَهُ وَقَالَ ابْنُ الْمُثَنَّى ثَنِيَّتَيْهِ فَاخْتَصَمَا إِلَى النَّبِيِّ صلى الله عليه وسلم فَقَالَ أَيَعَضُّ أَحَدُكُمْ كَمَا يَعَضُّ الْفَحْلُ لاَ دِيَةَ لَهُ
If a person attacks another person's life and limb, and the other defends himself and kills him or injures him, there is no penalty on him
This hadith has been transmitted on the authority of Ya'la.
وَحَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى وَابْنُ بَشَّارٍ قَالاَ حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ حَدَّثَنَا شُعْبَةُ عَنْ قَتَادَةَ عَنْ عَطَاءٍ عَنِ ابْنِ يَعْلَى عَنْ يَعْلَى عَنِ النَّبِيِّ صلى الله عليه وسلم بِمِثْلِهِ
If a person attacks another person's life and limb, and the other defends himself and kills him or injures him, there is no penalty on him
'Imran b. Husain reported that a person bit the arm of another person; he pulled it out and his foretooth fell down. This matter was taken to Allah's Messenger (ﷺ), and he turned it down saying: Did you want to eat his flesh?
حَدَّثَنِي أَبُو غَسَّانَ الْمِسْمَعِيُّ حَدَّثَنَا مُعَاذٌ يَعْنِي ابْنَ هِشَامٍ حَدَّثَنِي أَبِي عَنْ قَتَادَةَ عَنْ زُرَارَةَ بْنِ أَوْفَى عَنْ عِمْرَانَ بْنِ حُصَيْنٍ أَنَّ رَجُلاً عَضَّ ذِرَاعَ رَجُلٍ فَجَذَبَهُ فَسَقَطَتْ ثَنِيَّتُهُ فَرُفِعَ إِلَى النَّبِيِّ صلى الله عليه وسلم فَأَبْطَلَهُ وَقَالَ أَرَدْتَ أَنْ تَأْكُلَ لَحْمَهُ
If a person attacks another person's life and limb, and the other defends himself and kills him or injures him, there is no penalty on him
Safwan b. Ya'la reported that a person bit the arm of the servant of Ya'la b. Munya. He pulled it and his foretooth fell. The matter was referred to Allah's Messenger (ﷺ) and he turned it down and said: Did you intend to bite his hand, as the camel bites?
حَدَّثَنِي أَبُو غَسَّانَ الْمِسْمَعِيُّ حَدَّثَنَا مُعَاذُ بْنُ هِشَامٍ حَدَّثَنِي أَبِي عَنْ قَتَادَةَ عَنْ بُدَيْلٍ عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ عَنْ صَفْوَانَ بْنِ يَعْلَى أَنَّ أَجِيرًا لِيَعْلَى ابْنِ مُنْيَةَ عَضَّ رَجُلٌ ذِرَاعَهُ فَجَذَبَهَا فَسَقَطَتْ ثَنِيَّتُهُ فَرُفِعَ إِلَى النَّبِيِّ صلى الله عليه وسلم فَأَبْطَلَهَا وَقَالَ أَرَدْتَ أَنْ تَقْضَمَهَا كَمَا يَقْضَمُ الْفَحْلُ
If a person attacks another person's life and limb, and the other defends himself and kills him or injures him, there is no penalty on him
'Imran b. Husain reported that a person bit the hand of a person. He withdrew his hand and his foretooth or foreteeth fell down. He (the man who lost his teeth) referred the matter to Allah's Messenger (ﷺ) and he said, What do you want me to do? Do you ask me that I should order him to put his hand in your mouth, and you should bite it as the camel bites? (If you want retaliation, then the only way out is) that you put your hand in his mouth (allow him) to bite that and then draw it away.
حَدَّثَنَا أَحْمَدُ بْنُ عُثْمَانَ النَّوْفَلِيُّ حَدَّثَنَا قُرَيْشُ بْنُ أَنَسٍ عَنِ ابْنِ عَوْنٍ عَنْ مُحَمَّدِ بْنِ سِيرِينَ عَنْ عِمْرَانَ بْنِ حُصَيْنٍ أَنَّ رَجُلاً عَضَّ يَدَ رَجُلٍ فَانْتَزَعَ يَدَهُ فَسَقَطَتْ ثَنِيَّتُهُ أَوْ ثَنَايَاهُ فَاسْتَعْدَى رَسُولَ اللَّهِ صلى الله عليه وسلم فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم مَا تَأْمُرُنِي تَأْمُرُنِي أَنْ آمُرَهُ أَنْ يَدَعَ يَدَهُ فِي فِيكَ تَقْضَمُهَا كَمَا يَقْضَمُ الْفَحْلُ ادْفَعْ يَدَكَ حَتَّى يَعَضَّهَا ثُمَّ انْتَزِعْهَا
If a person attacks another person's life and limb, and the other defends himself and kills him or injures him, there is no penalty on him
Safwan b. Ya'la b. Munya reported on the authority of his father that there came to Allah's Messenger (ﷺ) a person who had bitten the hand of another person and who had withdrawn his hand (and as a result thereof) his foreteeth had fallen (those which had bitten). The Messenger of Allah (ﷺ) turned down his (claim), and said: Do you wish to bite as the camel bites?
حَدَّثَنَا شَيْبَانُ بْنُ فَرُّوخَ حَدَّثَنَا هَمَّامٌ حَدَّثَنَا عَطَاءٌ عَنْ صَفْوَانَ بْنِ يَعْلَى ابْنِ مُنْيَةَ عَنْ أَبِيهِ قَالَ أَتَى النَّبِيَّ صلى الله عليه وسلم رَجُلٌ وَقَدْ عَضَّ يَدَ رَجُلٍ فَانْتَزَعَ يَدَهُ فَسَقَطَتْ ثَنِيَّتَاهُ يَعْنِي الَّذِي عَضَّهُ قَالَ فَأَبْطَلَهَا النَّبِيُّ صلى الله عليه وسلم وَقَالَ أَرَدْتَ أَنْ تَقْضَمَهُ كَمَا يَقْضَمُ الْفَحْلُ
If a person attacks another person's life and limb, and the other defends himself and kills him or injures him, there is no penalty on him
Safwan b. Ya'la b. Umayya thus reported from his father: I participated in the expedition to Tabuk with Allah's Messenger (ﷺ). And Ya'la used to say: That was the most weighty of my deeds, in my opinion. Safwan said that Ya'la had stated: I had a servant; he quarrelled with another person, and the one bit the hand of the other. ('Ata' said that Safwan had told him which one had bitten the hand of the other.) So he whose hand was bitten drew ill from (the mouth) of the one who had bitten it and (in this scuffle) one of his foreteeth was also drawn out. They both came to Allah's Messenger (ﷺ) and he declared his (claim for the compensation of) tooth as invalid.
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ حَدَّثَنَا أَبُو أُسَامَةَ أَخْبَرَنَا ابْنُ جُرَيْجٍ أَخْبَرَنِي عَطَاءٌ أَخْبَرَنِي صَفْوَانُ بْنُ يَعْلَى بْنِ أُمَيَّةَ عَنْ أَبِيهِ قَالَ غَزَوْتُ مَعَ النَّبِيِّ صلى الله عليه وسلم غَزْوَةَ تَبُوكَ قَالَ وَكَانَ يَعْلَى يَقُولُ تِلْكَ الْغَزْوَةُ أَوْثَقُ عَمَلِي عِنْدِي فَقَالَ عَطَاءٌ قَالَ صَفْوَانُ قَالَ يَعْلَى كَانَ لِي أَجِيرٌ فَقَاتَلَ إِنْسَانًا فَعَضَّ أَحَدُهُمَا يَدَ الآخَرِ قَالَ لَقَدْ أَخْبَرَنِي صَفْوَانُ أَيُّهُمَا عَضَّ الآخَرَ فَانْتَزَعَ الْمَعْضُوضُ يَدَهُ مِنْ فِي الْعَاضِّ فَانْتَزَعَ إِحْدَى ثَنِيَّتَيْهِ فَأَتَيَا النَّبِيَّ صلى الله عليه وسلم فَأَهْدَرَ ثَنِيَّتَهُ
If a person attacks another person's life and limb, and the other defends himself and kills him or injures him, there is no penalty on him
This hadith has been narrated on the authority of Juraij with the same chain of transmitters.
وَحَدَّثَنَاهُ عَمْرُو بْنُ زُرَارَةَ أَخْبَرَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ قَالَ أَخْبَرَنَا ابْنُ جُرَيْجٍ بِهَذَا الإِسْنَادِ نَحْوَهُ
The validity of Qisas for teeth and the like
Anas reported that Umm Haritha, the sister of Rubayyi' (she was the father's sister of Hadrat Anas) injured a person (she broke his teeth). The dispute was referred to Allah's Messenger (ﷺ). Allah's Messenger (ﷺ) said: Retribution, retribution. Umm Rubayyi' said: Messenger of Allah, will retribution be taken from so and so? By Allah, it shall not be taken from her (i. e. from Umm Haritha). Thereupon Allah's Messenger (ﷺ) said: Hallowed be Allah. O Umm Rubayyi', Qisas (retribution is a command, prescribed) in the Book of Allah. She said: No, by Allah, Qisas will never be taken from her; and she went on saying this until they (the relatives of the one who had been injured) accepted the blood-wit. Thereupon Allah's Messenger (ﷺ) said: Verily there are amongst the servants of Allah (such pious persons) who, if they take oath of Allah, He honours it.
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ حَدَّثَنَا عَفَّانُ بْنُ مُسْلِمٍ حَدَّثَنَا حَمَّادٌ أَخْبَرَنَا ثَابِتٌ عَنْ أَنَسٍ أَنَّ أُخْتَ الرُّبَيِّعِ أُمَّ حَارِثَةَ جَرَحَتْ إِنْسَانًا فَاخْتَصَمُوا إِلَى النَّبِيِّ صلى الله عليه وسلم فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم الْقِصَاصَ الْقِصَاصَ فَقَالَتْ أُمُّ الرَّبِيعِ يَا رَسُولَ اللَّهِ أَيُقْتَصُّ مِنْ فُلاَنَةَ وَاللَّهِ لاَ يُقْتَصُّ مِنْهَا فَقَالَ النَّبِيُّ صلى الله عليه وسلم سُبْحَانَ اللَّهِ يَا أُمَّ الرَّبِيعِ الْقِصَاصُ كِتَابُ اللَّهِ قَالَتْ لاَ وَاللَّهِ لاَ يُقْتَصُّ مِنْهَا أَبَدًا قَالَ فَمَا زَالَتْ حَتَّى قَبِلُوا الدِّيَةَ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِنَّ مِنْ عِبَادِ اللَّهِ مَنْ لَوْ أَقْسَمَ عَلَى اللَّهِ لأَبَرَّهُ
When it is permissible to shed the blood of a muslim
'Abdullah (b. Mas'ud) reported Allah's Messenger (ﷺ) as saying: It is not permissible to take the life of a Muslim who bears testimony (to the fact that there is no god but Allah, and I am the Messenger of Allah, but in one of the three cases: the married adulterer, a life for life, and the deserter of his Din (Islam), abandoning the community.
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ حَدَّثَنَا حَفْصُ بْنُ غِيَاثٍ وَأَبُو مُعَاوِيَةَ وَوَكِيعٌ عَنِ الأَعْمَشِ عَنْ عَبْدِ اللَّهِ بْنِ مُرَّةَ عَنْ مَسْرُوقٍ عَنْ عَبْدِ اللَّهِ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم لاَ يَحِلُّ دَمُ امْرِئٍ مُسْلِمٍ يَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنِّي رَسُولُ اللَّهِ إِلاَّ بِإِحْدَى ثَلاَثٍ الثَّيِّبُ الزَّانِ وَالنَّفْسُ بِالنَّفْسِ وَالتَّارِكُ لِدِينِهِ الْمُفَارِقُ لِلْجَمَاعَةِ
When it is permissible to shed the blood of a muslim
This hadith has been narrated on the authority of A'mash.
حَدَّثَنَا ابْنُ نُمَيْرٍ حَدَّثَنَا أَبِي ح وَحَدَّثَنَا ابْنُ أَبِي عُمَرَ حَدَّثَنَا سُفْيَانُ ح وَحَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ وَعَلِيُّ بْنُ خَشْرَمٍ قَالاَ أَخْبَرَنَا عِيسَى بْنُ يُونُسَ كُلُّهُمْ عَنِ الأَعْمَشِ بِهَذَا الإِسْنَادِ مِثْلَهُ
When it is permissible to shed the blood of a muslim
'Abdullah (b. Mas'ud) reported: Allah's Messenger (ﷺ) stood up and said: By Him besides Whom there is no god but He, the blood of a Muslim who bears the testimony that there is no god but Allah, and I am His Messenger, may be lawfully shed only in case of three persons: the one who abandons Islam, and deserts the community [Ahmad, one of the narrators, is doubtful whether the Prophet (ﷺ) used the word li'l-jama'ah or al-jama'ah), and the married adulterer, and life for life.
حَدَّثَنَا أَحْمَدُ بْنُ حَنْبَلٍ وَمُحَمَّدُ بْنُ الْمُثَنَّى وَاللَّفْظُ لأَحْمَدَ قَالاَ حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ عَنْ سُفْيَانَ عَنِ الأَعْمَشِ عَنْ عَبْدِ اللَّهِ بْنِ مُرَّةَ عَنْ مَسْرُوقٍ عَنْ عَبْدِ اللَّهِ قَالَ قَامَ فِينَا رَسُولُ اللَّهِ صلى الله عليه وسلم فَقَالَ وَالَّذِي لاَ إِلَهَ غَيْرُهُ لاَ يَحِلُّ دَمُ رَجُلٍ مُسْلِمٍ يَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنِّي رَسُولُ اللَّهِ إِلاَّ ثَلاَثَةُ نَفَرٍ التَّارِكُ الإِسْلاَمَ الْمُفَارِقُ لِلْجَمَاعَةِ أَوِ الْجَمَاعَةَ شَكَّ فِيهِ أَحْمَدُ وَالثَّيِّبُ الزَّانِي وَالنَّفْسُ بِالنَّفْسِ قَالَ الأَعْمَشُ فَحَدَّثْتُ بِهِ إِبْرَاهِيمَ فَحَدَّثَنِي عَنِ الأَسْوَدِ عَنْ عَائِشَةَ بِمِثْلِهِ
When it is permissible to shed the blood of a muslim
This hadith has been reported on the authority of A'mash with the same chain of narrators but with a slight variation of words, i. e. he did not say: By Him besides Whom there is no god.
وَحَدَّثَنِي حَجَّاجُ بْنُ الشَّاعِرِ وَالْقَاسِمُ بْنُ زَكَرِيَّاءَ قَالاَ حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى عَنْ شَيْبَانَ عَنِ الأَعْمَشِ بِالإِسْنَادَيْنِ جَمِيعًا نَحْوَ حَدِيثِ سُفْيَانَ وَلَمْ يَذْكُرَا فِي الْحَدِيثِ قَوْلَهُ وَالَّذِي لاَ إِلَهَ غَيْرُهُ
The sin of the one who set the precedent of killing
'Abdullah (b. Mas'ud) reported: Allah's Messenger (ﷺ) having said: No person who is killed unjustly, but the share of (this offence of his also) falls upon the first son of Adam, for he was the first to introduce killing.
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ وَمُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ وَاللَّفْظُ لاِبْنِ أَبِي شَيْبَةَ قَالاَ حَدَّثَنَا أَبُو مُعَاوِيَةَ عَنِ الأَعْمَشِ عَنْ عَبْدِ اللَّهِ بْنِ مُرَّةَ عَنْ مَسْرُوقٍ عَنْ عَبْدِ اللَّهِ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم لاَ تُقْتَلُ نَفْسٌ ظُلْمًا إِلاَّ كَانَ عَلَى ابْنِ آدَمَ الأَوَّلِ كِفْلٌ مِنْ دَمِهَا لأَنَّهُ كَانَ أَوَّلَ مَنْ سَنَّ الْقَتْلَ
The sin of the one who set the precedent of killing
This hadith has been narrated on the authority of Jarir and 'Isa b. Yunus with a slight variation of words.
وَحَدَّثَنَاهُ عُثْمَانُ بْنُ أَبِي شَيْبَةَ حَدَّثَنَا جَرِيرٌ ح وَحَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ أَخْبَرَنَا جَرِيرٌ وَعِيسَى بْنُ يُونُسَ ح وَحَدَّثَنَا ابْنُ أَبِي عُمَرَ حَدَّثَنَا سُفْيَانُ كُلُّهُمْ عَنِ الأَعْمَشِ بِهَذَا الإِسْنَادِ وَفِي حَدِيثِ جَرِيرٍ وَعِيسَى بْنِ يُونُسَ لأَنَّهُ سَنَّ الْقَتْلَ لَمْ يَذْكُرَا أَوَّلَ
The punishment for bloodshed in the hereafter, and bloodshed will be the first thing concerning which judgement is passed among the people on the Day of Resurrection
'Abdullah b. (Mas'ud) reported Allah's Messenger (ﷺ) as saying: The first (thing) that will be decided among people on the Day of Judgment will pertain to bloodshed.
حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ وَإِسْحَاقُ بْنُ إِبْرَاهِيمَ وَمُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ جَمِيعًا عَنْ وَكِيعٍ عَنِ الأَعْمَشِ ح وَحَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ حَدَّثَنَا عَبْدَةُ بْنُ سُلَيْمَانَ وَوَكِيعٌ عَنِ الأَعْمَشِ عَنْ أَبِي وَائِلٍ عَنْ عَبْدِ اللَّهِ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم أَوَّلُ مَا يُقْضَى بَيْنَ النَّاسِ يَوْمَ الْقِيَامَةِ فِي الدِّمَاءِ