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صحیح ابن حبان
Ibn Hibban
كتاب الصلاةBook of Prayer
باب ما يكره للمصلي وما لا يكره - ذكر خبر يحتج به من جهل صناعة الحديث وزعم أنه منسوخ نسخه نسخ الكلام في الصلاةChapter on What is Disliked and Not Disliked – Report Cited by Those Unfamiliar with Hadith, Claiming It Was Abrogated Like Speech in Prayer
Hadith 2249
اُردوEn
أَخْبَرَنَا عُمَرُ بْنُ سَعِيدِ بْنِ سِنَانٍ ، قَالَ : أَخْبَرَنَا أَحْمَدُ بْنُ أَبِي بَكْرٍ ، عَنْ مَالِكٍ ، عَنْ أَيُّوبَ بْنِ أَبِي تَمِيمَةَ ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ ، عَنْ أَبِي هُرَيْرَةَ ، أَنّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَلَّمَ مِنَ اثْنَتَيْنِ مِنْ صَلاةِ الْعَشِيِّ ، فَقَامَ إِلَيْهِ ذُو الْيَدَيْنِ ، فَقَالَ : أَقُصِرَتِ الصَّلاةُ أَمْ نَسِيتَ ؟ فَقَالَ : " كُلُّ ذَلِكَ لَمْ يَكُنْ " ، ثُمَّ أَقْبَلَ عَلَى النَّاسِ ، فَقَالَ : " أَكَمَا يَقُولُ ذُو الْيَدَيْنِ ؟ " قَالُوا : نَعَمْ ، " فَأَتَمَّ مَا بَقِيَ مِنَ الصَّلاةِ ، ثُمَّ سَلَّمَ ، ثُمَّ سَجَدَ سَجْدَتَيِ السَّهْوِ " ، قَالَ أَبُو حَاتِمٍ : هَذَا خَبَرٌ أَوْهَمَ عَالِمًا مِنَ النَّاسِ أَنَّ هَذِهِ الصَّلاةَ كَانَتْ حَيْثُ كَانَ الْكَلامُ مُبَاحًا فِي الصَّلاةِ ، ثُمَّ نُسِخَ هَذَا الْخَبَرُ بِتَحْرِيمِ الْكَلامِ فِي الصَّلاةِ ، وَلَيْسَ كَذَلِكَ ، لأَنَّ نَسْخَ الْكَلامِ فِي الصَّلاةِ كَانَ بِمَكَّةَ عِنْدَ رُجُوعِ ابْنِ مَسْعُودٍ مِنْ أَرْضِ الْحَبَشَةِ ، وَذَلِكَ قَبْلَ الْهِجْرَةِ بِثَلاثِ سِنِينَ ، وَرَاوِي هَذَا الْخَبَرِ أَبُو هُرَيْرَةَ ، وَأَبُو هُرَيْرَةَ أَسْلَمَ سَنَةَ خَيْبَرَ سَنَةَ سَبْعٍ مِنَ الْهِجْرَةِ ، فَذَلِكَ مَا وَصَفْتُ ، عَلَى أَنَّ قِصَّةَ ذِي الْيَدَيْنِ كَانَ بَعْدَ نَسْخِ الْكَلامِ فِي الصَّلاةِ بِعَشْرِ سِنِينَ سَوَاءٌ ، فَكَيْفَ يَكُونُ الْخَبَرُ الْمُتَأَخِّرِ مَنْسُوخًا بِالْخَبَرِ الْمُتَقَدِّمِ .
Sayyiduna Abu Hurairah (may Allah be pleased with him) narrates: The Prophet (peace and blessings be upon him) offered two rak‘ahs in the evening prayer and then said the salam. Sayyiduna Dhul-Yadayn (may Allah be pleased with him) stood before him and said: Has the prayer been shortened or did you forget? The Prophet (peace and blessings be upon him) said: Neither of these has happened. Then he turned to the people and asked: Is it as Dhul-Yadayn is saying? The people replied: Yes. So the Prophet (peace and blessings be upon him) completed the remaining prayer, then said the salam and performed two prostrations of forgetfulness (sajdah sahw).
(Imam Ibn Hibban, may Allah have mercy on him, says:) This narration led a scholar to the misunderstanding that this was the prayer in which speaking during prayer was permissible. Then this narration was abrogated by the narration which made speaking during prayer forbidden. However, this is not the case, because speaking during prayer was abrogated in Makkah, at the time when Sayyiduna Abdullah bin Mas‘ud (may Allah be pleased with him) had returned from the land of Abyssinia. And this was three years before the migration (Hijrah). Whereas the narrator of this narration is Sayyiduna Abu Hurairah (may Allah be pleased with him), and Sayyiduna Abu Hurairah (may Allah be pleased with him) accepted Islam in the year of the Battle of Khaybar, in the seventh year after Hijrah, as I have mentioned earlier. The incident of Sayyiduna Dhul-Yadayn (may Allah be pleased with him) occurred ten years after the abrogation of speaking during prayer. So how can the later narration be abrogated by the earlier narration?
(Imam Ibn Hibban, may Allah have mercy on him, says:) This narration led a scholar to the misunderstanding that this was the prayer in which speaking during prayer was permissible. Then this narration was abrogated by the narration which made speaking during prayer forbidden. However, this is not the case, because speaking during prayer was abrogated in Makkah, at the time when Sayyiduna Abdullah bin Mas‘ud (may Allah be pleased with him) had returned from the land of Abyssinia. And this was three years before the migration (Hijrah). Whereas the narrator of this narration is Sayyiduna Abu Hurairah (may Allah be pleased with him), and Sayyiduna Abu Hurairah (may Allah be pleased with him) accepted Islam in the year of the Battle of Khaybar, in the seventh year after Hijrah, as I have mentioned earlier. The incident of Sayyiduna Dhul-Yadayn (may Allah be pleased with him) occurred ten years after the abrogation of speaking during prayer. So how can the later narration be abrogated by the earlier narration?
