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السنن الكبرى للبيهقي
Sunan al-Kubra al-Bayhaqi
كتاب الصلاة
Book of Prayer
باب: التوسع في الأخذ بجميع ما روينا في التشهد مسندا وموقوفا، واختيار المسند الزائد على غيره
Chapter: Latitude in acting on all that we narrated on the tashahhud, both musnad and mawquf, and preferring the musnad with additional wording
Bayhaqi 2844 — Latitude in acting on all that we narrated
اُردوEn
أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، ثنا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ، أنبأ الرَّبِيعُ بْنُ سُلَيْمَانَ، أنبأ الشَّافِعِيُّ، أنبأ مَالِكٌ فَذَكَرَ حَدِيثَ عُمَرَ فِي التَّشَهُّدِ كَمَا مَضَى، ثُمَّ قَالَ: " فَكَانَ هَذَا الَّذِي عَلَّمَنَا مَنْ سَبَقَنَا بِالْعِلْمِ مِنْ فُقَهَائِنَا صِغَارًا، ثُمَّ سَمِعْنَاهُ بِإِسْنَادِهِ وَسَمِعْنَا مَا خَالَفَهُ فَكَانَ الَّذِي نَذْهَبُ إِلَيْهِ أَنَّ عُمَرَ لَا يُعَلِّمُ النَّاسَ عَلَى الْمِنْبَرِ بَيْنَ ظَهْرَانَيْ أَصْحَابِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِلَّا عَلَى مَا عَلَّمَهُمُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَلَمَّا انْتَهَى إِلَيْنَا مِنْ حَدِيثِ أَصْحَابِنَا حَدِيثٌ نُثْبِتُهُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صِرْنَا إِلَيْهِ وَكَانَ أَوْلَى بِنَا فَذَكَرَ حَدِيثَ ابْنِ عَبَّاسٍ، فَقَالَ: يَعْنِي بَعْضَ مَنْ كَلَّمَ الشَّافِعِيَّ فِي ذَلِكَ فَإِنَّا نَرَى الرِّوَايَةَ قَدِ اخْتَلَفَتْ فِيهِ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَرَوَى ابْنُ مَسْعُودٍ خِلَافَ هَذَا، وَرَوَى أَبُو مُوسَى، وَجَابِرٌ وَقَدْ يُخَالِفُ بَعْضُهَا بَعْضًا فِي شَيْءٍ مِنْ لَفْظِهِ، ثُمَّ عَلَّمَهُ عُمَرُ خِلَافَ هَذَا كُلِّهِ فِي بَعْضِ لَفْظِهِ، وَكَذَلِكَ تَشَهُّدُ عَائِشَةَ رَضِيَ اللهُ عَنْهَا وَابْنِ عُمَرَ، وَقَدْ يَزِيدُ بَعْضُهُمُ الشَّيْءَ عَلَى بَعْضٍ " ⦗٢٠٨⦘ قَالَ الشَّافِعِيُّ: " فَقُلْتُ الْأَمْرُ فِي هَذَا بَيِّنٌ، كُلُّ كَلَامٍ أُرِيدَ بِهِ تَعْظِيمُ اللهِ عَزَّ وَجَلَّ فَعَلَّمَهُمُوهُ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَيَحْفَظُهُ أَحَدُهُمْ عَلَى لَفْظِهِ، وَيَحْفَظُهُ الْآخَرُ عَلَى لَفْظٍ يُخَالِفُهُ، لَا يَخْتَلِفَانِ فِي مَعْنًى فَلَعَلَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَجَازَ لِكُلِّ امْرِئٍ مِنْهُمْ كَمَا حَفِظَ إِذَا كَانَ لَا مَعْنَى فِيهِ يُحِيلُ شَيْئًا عَنْ حُكْمِهِ، وَاسْتُدِلَّ عَلَى ذَلِكَ بِحَدِيثِ حُرُوفِ الْقُرْآنِ ".
(a) Imam al-Shafi'i (may Allah have mercy on him), after narrating from Imam Malik (may Allah have mercy on him) the hadith of Sayyiduna Umar (may Allah be pleased with him) on the tashahhud, said: This is the tashahhud that those of our jurists who preceded us in knowledge taught us when we were young. Then we heard it with its chain, and we also heard what differs from it. Our view was that Sayyiduna Umar (may Allah be pleased with him), on the minbar of the Messenger of Allah (peace and blessings be upon him) and in the midst of the Companions of the Messenger of Allah (peace and blessings be upon him), would teach the people only what the Prophet (peace and blessings be upon him) had taught them. Then, when a hadith reached us from our companions that we hold to be established from the Prophet (peace and blessings be upon him), we adopted it, and it was more fitting for us. Then he mentioned the hadith of Ibn Abbas (may Allah be pleased with them both). A man who debated Imam al-Shafi'i (may Allah have mercy on him) on this said: We see that the narration of it from the Prophet (peace and blessings be upon him) has itself differed: Ibn Mas'ud (may Allah be pleased with him) narrated something different from this, and Abu Musa and Jabir (may Allah be pleased with them both) also narrated it, and their narrations differ somewhat from one another in wording.
Then Sayyiduna Umar (may Allah be pleased with him) taught something different from this. All of this is, in essence, a difference of wording. Likewise is the tashahhud of Sayyidah Aishah (may Allah be pleased with her) and Ibn Umar (may Allah be pleased with them both); that is, some of them added something over others.
(b) Imam al-Shafi'i (may Allah have mercy on him) says: Every speech by which the glorification of Allah is intended was taught to them by the Messenger of Allah (peace and blessings be upon him); one of them memorised it with one wording and another memorised it with a different wording. The words differ, but the meaning is one.
Perhaps the Messenger of Allah (peace and blessings be upon him) permitted each of them to recite it as he had memorised it, as long as the meaning does not change and its ruling does not change. And he cited as evidence for this the hadith of the (seven) modes (huruf) of the Qur'an.
Then Sayyiduna Umar (may Allah be pleased with him) taught something different from this. All of this is, in essence, a difference of wording. Likewise is the tashahhud of Sayyidah Aishah (may Allah be pleased with her) and Ibn Umar (may Allah be pleased with them both); that is, some of them added something over others.
(b) Imam al-Shafi'i (may Allah have mercy on him) says: Every speech by which the glorification of Allah is intended was taught to them by the Messenger of Allah (peace and blessings be upon him); one of them memorised it with one wording and another memorised it with a different wording. The words differ, but the meaning is one.
Perhaps the Messenger of Allah (peace and blessings be upon him) permitted each of them to recite it as he had memorised it, as long as the meaning does not change and its ruling does not change. And he cited as evidence for this the hadith of the (seven) modes (huruf) of the Qur'an.
