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السنن الكبرى للبيهقي
Sunan al-Kubra al-Bayhaqi
كتاب الحيض
Book of Menstruation
باب: أكثر الحيض
Chapter: The maximum period of menstruation
Bayhaqi 1545 — The maximum period of menstruation
اُردوEn
أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ ثنا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ، ثنا الرَّبِيعُ بْنُ سُلَيْمَانَ، قَالَ: قَالَ الشَّافِعِيُّ فِي حَدِيثِ الْجَلْدِ بْنِ أَيُّوبَ: قَدْ أَخْبَرَنِيهِ ابْنُ عُلَيَّةَ، عَنِ الْجَلْدِ بْنِ أَيُّوبَ، عَنْ مُعَاوِيَةَ بْنِ قُرَّةَ، عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّهُ قَالَ: " قُرْءُ الْمَرْأَةِ أَوْ قَالَ: حَيْضُ الْمَرْأَةِ ثَلَاثٌ أَرْبَعٌ حَتَّى انْتَهَى إِلَى عَشْرَةٍ وَقَالَ لِي ابْنُ عُلَيَّةَ: الْجَلْدُ أَعْرَابِيٌّ لَا يَعْرِفُ الْحَدِيثَ وَقَالَ لِي: قَدِ اسْتُحِيضَتِ امْرَأَةٌ مِنْ آلِ أَنَسٍ فَسُئِلَ ابْنُ عَبَّاسٍ عَنْهَا فَأَفْتَى فِيهَا وَأَنَسٌ حَيٌّ فَكَيْفَ يَكُونُ عِنْدَ أَنَسِ بْنِ مَالِكٍ مَا قُلْتُ مِنْ عَلِمِ الْحَيْضِ وَيَحْتَاجُونَ إِلَى مَسْأَلَةِ غَيْرِهِ فِيمَا عِنْدَهُ فِيهِ عَلِمٌ قَالَ الشَّافِعِيُّ: نَحْنُ وَأَنْتَ لَا نُثْبِتُ حَدِيثَ مِثْلِ الْجَلْدِ وَنَسْتَدِلُّ عَلَى غَلَطِ مَنْ هُوَ أَحْفَظُ مِنْهُ بِأَقَلَّ مِنْ هَذَا ⦗٤٨٠⦘ وَأَخْبَرَنَا أَبُو الْحُسَيْنِ بْنُ الْفَضْلِ الْقَطَّانُ بِبَغْدَادَ أَنَا عَبْدُ اللهِ بْنُ جَعْفَرٍ، ثنا يَعْقُوبُ بْنُ سُفْيَانَ قَالَ: قَالَ سُلَيْمَانُ بْنُ حَرْبٍ كَانَ حَمَّادٌ يَعْنِي ابْنَ زَيْدٍ يُضَعِّفُ الْجَلْدَ وَيَقُولُ: لَمْ يَكُنْ يَعْقِلُ الْحَدِيثَ. وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، ثنا أَبُو بَكْرِ بْنُ إِسْحَاقَ قَالَ: وَأَمَّا خَبَرُ أَنَسٍ فَإِنَّ إِسْمَاعِيلَ بْنَ إِسْحَاقَ أَخْبَرَنَا قَالَ: ثنا سُلَيْمَانُ بْنُ حَرْبٍ، ثنا حَمَّادُ بْنُ زَيْدٍ قَالَ: ذَهَبْتُ أَنَا وَجَرِيرُ بْنُ حَازِمٍ إِلَى الْجَلْدِ بْنِ أَيُّوبَ فَحَدَّثَنَا بِحَدِيثِ مُعَاوِيَةَ بْنِ قُرَّةَ عَنْ أَنَسٍ فِي الْحَائِضِ فَذَهَبْنَا نُوقِفُهُ فَإِذَا هُوَ لَا يَفْصِلُ بَيْنَ الْحَائِضِ وَالْمُسْتَحَاضَةِ. وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ أَخْبَرَنَا أَبُو أَحْمَدَ الدَّارِمِيُّ قَالَ: سَمِعْتُ أَبَا بَكْرٍ مُحَمَّدُ بْنُ إِسْحَاقَ يَقُولُ: سَمِعْتُ أَحْمَدَ بْنَ سَعِيدٍ الدَّارِمِيَّ يَقُولُ: سَأَلْتُ أَبَا عَاصِمٍ عَنِ الْجَلْدِ بْنِ أَيُّوبَ فَضَعَّفَهُ جِدًّا وَقَالَ: كَانَ شَيْخًا مِنْ مَشَائِخِ الْعَرَبِ تَسَاهَلَ أَصْحَابُنَا فِي الرِّوَايَةِ عَنْهُ وَأَخْبَرَنَا أَبُو الْحَسَنِ بْنُ الْفَضْلِ بِبَغْدَادَ أنبأ عَبْدُ اللهِ بْنُ جَعْفَرٍ، ثنا يَعْقُوبُ بْنُ سُفْيَانَ، ثنا عَبْدُ اللهِ بْنُ عُثْمَانَ قَالَ: قَالَ عَبْدُ اللهِ يَعْنِي ابْنَ الْمُبَارَكِ: وَأَهْلُ الْبَصْرَةِ يُنْكِرُونَ حَدِيثَ الْجَلْدِ بْنِ أَيُّوبَ وَيَقُولُونَ: شَيْخٌ مِنْ شُيُوخِ الْعَرَبِ لَيْسَ بِصَاحِبِ حَدِيثٍ، قَالَ ابْنُ الْمُبَارَكِ: وَأَهْلُ مِصْرِهِ أَعْلَمُ بِهِ مِنْ غَيْرِهِمْ قَالَ يَعْقُوبُ: وَسَمِعْتُ سُلَيْمَانَ بْنَ حَرْبٍ وَصَدَقَةَ بْنَ الْفَضْلِ وَإِسْحَاقَ بْنَ إِبْرَاهِيمَ وَبَلَغَنِي عَنْ أَحْمَدَ بْنِ حَنْبَلٍ أَنَّهُمْ يُضَعِّفُونَ الْجَلْدَ بْنَ أَيُّوبَ وَلَا يَرَوْنَهُ فِي مَوْضِعِ الْحُجَّةِ. أَخْبَرَنَا أَبُو سَعْدٍ الْمَالِينِيُّ، ثنا أَبُو أَحْمَدَ بْنُ عَدِيٍّ الْحَافِظُ، ثنا الْجُنَيْدِيُّ يَعْنِي مُحَمَّدَ بْنَ عَبْدِ اللهِ بْنِ الْجُنَيْدِ، ثنا الْبُخَارِيُّ قَالَ: ثنا عَبْدَانُ عَنِ ابْنِ الْمُبَارَكِ قَالَ: أَهْلُ الْبَصْرَةِ يُضَعِّفُونَ حَدِيثَ الْجَلْدِ بْنِ أَيُّوبَ الْبَصْرِيِّ قَالَ: وَحَدَّثَنِي صَدَقَةُ قَالَ: كَانَ ابْنُ عُيَيْنَةَ يَقُولُ: مَا جَلْدٌ وَمَنْ جَلْدٌ وَمَنْ كَانَ جَلْدٌ ⦗٤٨١⦘ أَخْبَرَنَا أَبُو سَعْدٍ الصُّوفِيُّ، ثنا أَبُو أَحْمَدَ بْنُ عَدِيٍّ، ثنا ابْنُ حَمَّادٍ يَعْنِي مُحَمَّدَ بْنَ أَحْمَدَ بْنَ حَمَّادٍ، ثنا عَبْدُ اللهِ بْنُ أَحْمَدَ يَعْنِي ابْنَ حَنْبَلٍ قَالَ: سَمِعْتُ أَبِي ذَكَرَ الْجَلْدَ بْنَ أَيُّوبَ فَقَالَ: لَيْسَ يَسْوَى حَدِيثُهُ شَيْئًا، ضَعِيفُ الْحَدِيثِ قَالَ الشَّيْخُ: وَقَدْ رُوِيَ فِي أَقَلِّ الْحَيْضِ وَأَكْثَرِهِ أَحَادِيثُ ضِعَافٌ قَدْ بَيَّنْتُ ضَعْفَهَا فِي الْخِلَافِيَّاتِ.
(a) It is narrated from Sayyiduna Anas bin Malik (may Allah be pleased with him) that the qur' of a woman, or the menstruation of a woman, is three, four, up to ten days.
(b) Ibn Ulayyah (may Allah have mercy on him) says: al-Jald bin Ayyub is a Bedouin who is not known in hadith.
(c) Ibn Ulayyah (may Allah have mercy on him) said to me: A woman from the family of Anas had prolonged bleeding (istihadah), so Ibn Abbas (may Allah be pleased with him) was asked about her and he gave a ruling, while Sayyiduna Anas (may Allah be pleased with him) was alive. So how could Anas bin Malik have the knowledge of menstruation that I mentioned, while they needed to ask someone else about a matter of which he had knowledge?
(d) Imam al-Shafi'i (may Allah have mercy on him) says: Neither we nor you accept as established the hadith of someone like al-Jald, and we infer the error of one who has better memory than him from less than this.
(e) Sulayman bin Harb said that Hammad bin Zayd used to declare al-Jald weak and say: He did not understand hadith. Hammad bin Zayd (may Allah have mercy on him) says: Jarir bin Hazim and I went to al-Jald bin Ayyub, and he narrated to us the hadith of Mu'awiyah bin Qurrah from Sayyiduna Anas (may Allah be pleased with him) about the menstruating woman. We began to question him closely, and found that he did not distinguish between the menstruating woman and the woman with prolonged bleeding.
(f) Ahmad bin Sa'id al-Darimi (may Allah have mercy on him) asked Abu Asim (may Allah have mercy on him) about al-Jald bin Ayyub, and he declared him very weak and said: He was one of the shaykhs of the Arabs; our companions were lenient in narrating from him.
(g) Abdullah bin al-Mubarak (may Allah have mercy on him) says that the people of Basrah used to reject the hadith of al-Jald bin Ayyub and say that he was one of the shaykhs of the Arabs, not a man of hadith.
(h) Ibn al-Mubarak (may Allah have mercy on him) says that the people of his own city know more about him than others. Ya'qub says: I heard Sulayman bin Harb, Sadaqah bin al-Fadl and Ishaq bin Ibrahim, and it reached me from Imam Ahmad bin Hanbal (may Allah have mercy on him), that they declared al-Jald bin Ayyub weak and did not regard him as a proof.
(i) It is narrated from Ibn al-Mubarak (may Allah have mercy on him) that the people of Basrah declared the hadith of al-Jald bin Ayyub weak. Ibn Uyaynah (may Allah have mercy on him) used to say: Who is Jald, and where is he from?
(j) Abdullah, the son of Imam Ahmad bin Hanbal (may Allah have mercy on him), says that he heard his father speak about al-Jald bin Ayyub, saying that his hadith is worth nothing; he is weak in narrating hadith.
(k) The Shaykh says that weak hadiths have been narrated about the minimum and maximum length of menstruation, and I have explained their weakness in al-Khilafiyyat.
(b) Ibn Ulayyah (may Allah have mercy on him) says: al-Jald bin Ayyub is a Bedouin who is not known in hadith.
(c) Ibn Ulayyah (may Allah have mercy on him) said to me: A woman from the family of Anas had prolonged bleeding (istihadah), so Ibn Abbas (may Allah be pleased with him) was asked about her and he gave a ruling, while Sayyiduna Anas (may Allah be pleased with him) was alive. So how could Anas bin Malik have the knowledge of menstruation that I mentioned, while they needed to ask someone else about a matter of which he had knowledge?
(d) Imam al-Shafi'i (may Allah have mercy on him) says: Neither we nor you accept as established the hadith of someone like al-Jald, and we infer the error of one who has better memory than him from less than this.
(e) Sulayman bin Harb said that Hammad bin Zayd used to declare al-Jald weak and say: He did not understand hadith. Hammad bin Zayd (may Allah have mercy on him) says: Jarir bin Hazim and I went to al-Jald bin Ayyub, and he narrated to us the hadith of Mu'awiyah bin Qurrah from Sayyiduna Anas (may Allah be pleased with him) about the menstruating woman. We began to question him closely, and found that he did not distinguish between the menstruating woman and the woman with prolonged bleeding.
(f) Ahmad bin Sa'id al-Darimi (may Allah have mercy on him) asked Abu Asim (may Allah have mercy on him) about al-Jald bin Ayyub, and he declared him very weak and said: He was one of the shaykhs of the Arabs; our companions were lenient in narrating from him.
(g) Abdullah bin al-Mubarak (may Allah have mercy on him) says that the people of Basrah used to reject the hadith of al-Jald bin Ayyub and say that he was one of the shaykhs of the Arabs, not a man of hadith.
(h) Ibn al-Mubarak (may Allah have mercy on him) says that the people of his own city know more about him than others. Ya'qub says: I heard Sulayman bin Harb, Sadaqah bin al-Fadl and Ishaq bin Ibrahim, and it reached me from Imam Ahmad bin Hanbal (may Allah have mercy on him), that they declared al-Jald bin Ayyub weak and did not regard him as a proof.
(i) It is narrated from Ibn al-Mubarak (may Allah have mercy on him) that the people of Basrah declared the hadith of al-Jald bin Ayyub weak. Ibn Uyaynah (may Allah have mercy on him) used to say: Who is Jald, and where is he from?
(j) Abdullah, the son of Imam Ahmad bin Hanbal (may Allah have mercy on him), says that he heard his father speak about al-Jald bin Ayyub, saying that his hadith is worth nothing; he is weak in narrating hadith.
(k) The Shaykh says that weak hadiths have been narrated about the minimum and maximum length of menstruation, and I have explained their weakness in al-Khilafiyyat.
