صحیح ابن حبان
Ibn Hibban
كتاب الصلاةBook of Prayer
باب صفة الصلاة - ذكر البيان بأن الخداج الذي قال رسول الله صلى الله عليه وسلم في هذا الخبر هو النقصChapter on the Manner of Prayer – Clarification that the “deficiency” mentioned by the Prophet means incompleteness
Hadith 1789
اُردوEn
أَخْبَرَنَا مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ خُزَيْمَةَ ، قَالَ : حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى الذُّهْلِيُّ ، قَالَ : حَدَّثَنَا وَهْبُ بْنُ جَرِيرٍ ، قَالَ : حَدَّثَنَا شُعْبَةُ ، عَنِ الْعَلاءِ بْنِ عَبْدِ الرَّحْمَنِ ، عَنْ أَبِيهِ ، عَنْ أَبِي هُرَيْرَةَ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " لا تُجْزِئُ صَلاةٌ لا يُقْرَأُ فِيهَا بِفَاتِحَةِ الْكِتَابِ " . قُلْتُ : وَإِنْ كُنْتُ خَلْفَ الإِمَامِ ؟ قَالَ : فَأَخَذَ بِيَدِي ، وَقَالَ : " اقْرَأْ فِي نَفْسِكَ " . قَالَ أَبُو حَاتِمٍ رَضِيَ اللَّهُ عَنْهُ : لَمْ يَقُلْ فِي خَبَرِ الْعَلاءِ هَذَا : " لا تُجْزِئُ صَلاةٌ " ، إِلا شُعْبَةُ ، وَلا عَنْهُ إِلا وَهْبُ بْنُ جَرِيرٍ ، وَمُحَمَّدُ بْنُ كَثِيرٍ . وَقَالَ : هَذِهِ الأَخْبَارُ مِمَّا ذَكَرْنَا فِي كِتَابِ شَرَائِطِ الأَخْبَارِ ، أَنَّ خِطَابَ الْكِتَابِ قَدْ يَسْتَقِلَّ بِنَفْسِهِ فِي حَالَةٍ دُونَ حَالَةٍ حَتَّى يُسْتَعْمَلَ عَلَى عُمُومِ مَا وَرَدَ الْخَطَّابُ فِيهِ ، وَقَدْ لا يَسْتَقِلَّ فِي بَعْضِ الأَحْوَالِ حَتَّى يُسْتَعْمَلَ عَلَى كَيْفِيَّةِ اللَّفْظِ الْمُجْمَلِ الَّذِي هُوَ مُطْلَقُ الْخِطَابِ فِي الْكِتَابِ ، دُونَ أَنْ تُبَيِّنَهَا السُّنَنُ ، وَسُنَنُ الْمُصْطَفَى صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كُلُّهَا مُسْتَقِلَّةٌ بِأَنْفُسِهَا ، لا حَاجَةَ بِهَا إِلَى الْكِتَابِ ، الْمُبَيِّنَةُ لِمُجْمَلِ الْكِتَابِ ، وَالْمُفُسِّرَةُ لِمُبْهَمِهِ ، قَالَ اللَّهُ جَلَّ وَعَلا : وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ سورة النحل آية 44 ، فَأَخْبَرَ جَلَّ وَعَلا أَنَّ الْمُفَسِّرَ لِقَوْلِهِ : أَقِيمُوا الصَّلاةَ وَآتُوا الزَّكَاةَ سورة البقرة آية 43 ، وَمَا أَشَبْهَهَا مِنْ مُجْمَلِ الأَلْفَاظِ فِي الْكِتَابِ رَسُولُهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَمُحَالٌ أَنْ يَكُونَ الشَّيْءُ الْمُفَسَّرُ لَهُ الْحَاجَةُ إِلَى الشَّيْءِ الْمُجْمَلِ ، وَإِنَّمَا الْحَاجَةُ تَكُونُ لِلْمُجْمَلِ إِلَى الْمُفَسَّرِ ، ضِدَّ قَوْلِ مَنْ زَعَمَ أَنَّ السُّنَنَ يَجِبُ عَرْضُهَا عَلَى الْكِتَابِ ، فَأَتَى بِمَا لا يُوَافِقُهُ الْخَبَرُ ، وَيَدْفَعُ صِحَّتَهُ النَّظَرُ .
Sayyiduna Abu Hurairah (may Allah be pleased with him) narrates that the Prophet (peace and blessings of Allah be upon him) said: "That prayer is not valid in which Surah Al-Fatihah is not recited." (The narrator states: I said to Sayyiduna Abu Hurairah (may Allah be pleased with him): What if I am behind the Imam? He took my hand and said: Recite (Surah Al-Fatihah) in your heart.) (Imam Ibn Hibban, may Allah have mercy on him, says:) In the narration transmitted by Alaa, the words "the prayer is not valid" have only been narrated by Shu’bah, and from him only Wahb bin Jarir and Muhammad bin Kathir have narrated it. Imam Ibn Hibban, may Allah have mercy on him, says: These are the types of narrations about which we have mentioned in the book "Shara’it al-Akhbar" that sometimes the command of the Book of Allah is permanent in one situation, while in another situation it is not permanent, until it is used in its general sense regarding which the command has come. And in some situations, it is not permanent, until it is attributed to a general word, which is an absolute address in the Book, unless the Sunnah clarifies it. However, the Sunnahs of the Prophet (peace and blessings of Allah be upon him) are, in their existence, independent; they do not need the Book of Allah for their clarification. The Sunnahs clarify the general commands of the Book of Allah and explain its ambiguous rulings. Allah Almighty has said: "And We have sent down to you the Reminder so that you may clarify to the people what has been sent down to them." So here Allah Almighty has informed that the clarification of His command, "Establish prayer and give zakat," and similar commands in the Book of Allah with general words, is to be done by the Messenger of Allah. So it is impossible that something which is meant to clarify should itself need something ambiguous, because the need is for the ambiguous thing to be clarified by something explanatory. This is contrary to the position of the one who holds that it is necessary to present the Sunnah before the Book of Allah, so such a person, on the basis of his principle, has presented something whose report does not agree, and reflection rejects its correctness.
