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السنن الكبرى للبيهقي
Sunan al-Kubra al-Bayhaqi
كتاب الطهارة
Book of Purification
باب: قراءة من قرأ وأرجلكم نصبا وأن الأمر رجع إلى الغسل وأن من قرأها خفضا فإنما هو للمجاورة
Chapter: The reading of those who read wa arjulakum in the accusative, that the command refers back to washing, and that those who read it in the genitive did so only because of proximity
Bayhaqi 349 — The reading of those who read wa arjulakum
اُردوEn
أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، ثنا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ، أنا الرَّبِيعُ بْنُ سُلَيْمَانَ، أنا الشَّافِعِيُّ، قَالَ: قَدْ رُوِيَ " أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَسَحَ عَلَى ظُهُورِ قَدْمَيْهِ " وَرُوِيَ " أَنَّهُ رَشَّ ⦗١٢٠⦘ ظُهُورَهُمَا " وَأَحَدُ الْحَدِيثَيْنِ مِنْ وَجْهٍ صَالِحِ الْإِسْنَادِ، وَلَوْ كَانَ مُنْفَرِدًا ثَبَتَ، وَالَّذِي خَالَفَهُ أَكْثَرُ وَأَثْبَتُ مِنْهُ، وَأَمَّا الْحَدِيثُ الْآخَرُ فَلَيْسَ مِمَّا يُثْبِتُ أَهْلُ الْعِلْمِ بِالْحَدِيثِ لَوِ انْفَرَدَ. قَالَ الشَّيْخُ: إِنَّمَا عَنَى بِالْحَدِيثِ الْأَوَّلِ حَدِيثَ الدَّرَاوَرْدِيِّ وَغَيْرِهِ عَنْ زَيْدٍ، وَعَنِيَ بِالْحَدِيثِ الْآخَرِ وَاللهُ أَعْلَمُ حَدِيثَ عَبْدِ خَيْرٍ، عَنْ عَلِيٍّ فِي الْمَسْحِ عَلَى ظُهُورِ الْقَدْمَيْنِ، وَقَدْ بَيَّنَا أَنَّهُ أَرَادَ إِنْ صَحَّ ظَهْرَ الْخُفَّيْنِ، وَهُوَ مَذْكُورٌ فِي بَابِ الْمَسْحِ عَلَى الْخُفِّ بِعِلَلِهِ. وَقَدْ رُوِيَ عَنْ عَلِيٍّ مِنْ وَجْهٍ آخَرَ فِي مَعْنَى الْحَدِيثِ الْأَوَّلِ.
Imam al-Shafi'i (may Allah have mercy on him) says that it is transmitted from the Prophet (peace and blessings be upon him) that "he (peace and blessings be upon him) wiped over the upper part of his feet, and he (peace and blessings be upon him) sprinkled water on their upper part."
(b) One of these two hadiths comes with a sound (salih) chain; had it stood alone it would be established, but those who contradict it are more numerous and more reliable. As for the other hadith, it is not among what the scholars of hadith regard as established, even if it stood alone. The Shaykh says that by the first hadith is meant the hadith of al-Darawardi and others transmitted from Zayd, and by the second hadith the hadith of Abd Khayr from Sayyiduna Ali (may Allah be pleased with him) about wiping over the upper part of the feet. We have explained that, if it is authentic, he meant the upper part of the leather socks (khuffs), and it is mentioned with its defects in the chapter on wiping over the khuffs. It has also been narrated from Sayyiduna Ali (may Allah be pleased with him) by another route with the meaning of the first hadith.
(b) One of these two hadiths comes with a sound (salih) chain; had it stood alone it would be established, but those who contradict it are more numerous and more reliable. As for the other hadith, it is not among what the scholars of hadith regard as established, even if it stood alone. The Shaykh says that by the first hadith is meant the hadith of al-Darawardi and others transmitted from Zayd, and by the second hadith the hadith of Abd Khayr from Sayyiduna Ali (may Allah be pleased with him) about wiping over the upper part of the feet. We have explained that, if it is authentic, he meant the upper part of the leather socks (khuffs), and it is mentioned with its defects in the chapter on wiping over the khuffs. It has also been narrated from Sayyiduna Ali (may Allah be pleased with him) by another route with the meaning of the first hadith.
