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السنن الكبرى للبيهقي
Sunan al-Kubra al-Bayhaqi
كتاب الصلاة
Book of Prayer
باب: من صلى وفي ثوبه أو نعله أذى أو خبث لم يعلم به، ثم علم به
Chapter: One who prayed with filth or impurity on his garment or sandal that he did not know about, then learned of it
Bayhaqi 4090 — One who prayed with filth or impurity on his garment
اُردوEn
وَأنبأ أَبُو مُحَمَّدٍ عَبْدُ اللهِ بْنُ يَحْيَى بْنِ عَبْدِ الْجَبَّارِ السُّكَّرِيُّ بِبَغْدَادَ أنبأ إِسْمَاعِيلُ بْنُ مُحَمَّدٍ الصَّفَّارُ، ثنا أَحْمَدُ بْنُ مَنْصُورٍ، ثنا عَبْدُ الرَّزَّاقِ، أنبأ مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، أَنَّ ابْنَ عُمَرَ " بَيْنَمَا هُوَ يُصَلِّي رَأَى فِي ثَوْبِهِ دَمًا فَانْصَرَفَ، فَأَشَارَ إِلَيْهِمْ فَجَاءُوهُ بِمَاءٍ فَغَسَلَهُ، ثُمَّ أَتَمَّ مَا بَقِيَ عَلَى مَا مَضَى مِنْ صَلَاتِهِ وَلَمْ يُعِدْ " قَالَ الشَّيْخُ: وَإِلَى هَذَا ذَهَبَ الشَّافِعِيُّ فِي الْقَدِيمِ رَحِمَهُ اللهُ، وَاحْتَجَّ بِحَدِيثِ أَبِي سَعِيدٍ وَابْنِ عُمَرَ فِي مَعْنَى مَا رُوِّينَا، ثُمَّ رَجَعَ عَنْهُ فِي الْجَدِيدِ وَقَالَ: أَعَادَ الصَّلَاةَ وَكَانَ عَالِمًا بِمَا كَانَ فِي ثَوْبِهِ أَوْ لَمْ يَكُنْ عَالِمًا كَهَيْئَتِهِ فِي الْوُضُوءِ قَالَ الشَّيْخُ رَحِمَهُ اللهُ: وَهَذَا قَوْلُ الْحَسَنِ الْبَصْرِيِّ وَأَبِي قِلَابَةَ وَكَانَ الشَّافِعِيُّ رَحِمَهُ اللهُ رَغِبَ عَنْ حَدِيثِ أَبِي سَعِيدٍ لِاشْتِهَارِهِ بَحَمَّادِ بْنِ سَلَمَةَ، عَنْ أَبِي نَعَامَةَ السَّعْدِيِّ، عَنْ أَبِي نَضْرَةَ، وَكُلُّ وَاحِدٍ مِنْهُمْ مُخْتَلَفٌ فِي عَدَالَتِهِ، وَكَذَلِكَ لَمْ يَحْتَجَّ الْبُخَارِيُّ فِي الصَّحِيحِ بِوَاحِدٍ مِنْهُمْ وَلَمْ يُخْرِجُهُ مُسْلِمٌ فِي كِتَابِهِ مَعَ احْتِجَاجِهِ بِهِمْ فِي غَيْرِ هَذِهِ الرِّوَايَةِ، وَيُحْتَمَلُ ⦗٥٦٥⦘ أَنْ يَكُونَ رَغِبَ عَنْهُ؛ لِأَنَّهُ جَعَلَ إِعْلَامَ جَبْرَائِيلَ عَلَيْهِ السَّلَامُ إِيَّاهُ بِذَلِكَ ابْتِدَاءَ شَرْعٍ أَوْ حَمَلَ الْأَذَى الْمَذْكُورَ عَنْهُ عَلَى مَا يُسْتَقْذَرُ مِنَ الطَّهَارَاتِ، وَاللهُ أَعْلَمُ وَقَدْ رُوِيَ هَذَا الْحَدِيثُ، عَنْ بَكْرِ بْنِ عَبْدِ اللهِ الْمُزَنِيِّ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مُرْسَلًا، وَمِنْ حَدِيثِ ابْنِ مَسْعُودٍ وَابْنِ عَبَّاسٍ وَأَبِي هُرَيْرَةَ مَوْصُولًا، إِلَّا أَنَّ حَدِيثَ ابْنِ مَسْعُودٍ إِنَّمَا رَوَاهُ أَبُو حَمْزَةَ الرَّاعِي، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ وَأَبُو حَمْزَةَ غَيْرُ مُحْتَجٍّ بِهِ وَرُوِيَ مِنْ وَجْهٍ آخَرَ أَضْعَفَ مِنْهُ، وَحَدِيثُ ابْنِ عَبَّاسٍ إِنَّمَا رَوَاهُ فُرَاتُ بْنُ السَّائِبِ، عَنْ مَيْمُونِ بْنِ مِهْرَانَ، عَنِ ابْنِ عَبَّاسٍ، وَفُرَاتُ بْنُ السَّائِبِ تَرَكُوهُ وَحَدِيثُ أَبِي هُرَيْرَةَ إِنَّمَا رَوَاهُ عَبَّادُ بْنُ كَثِيرٍ، وَعَبَّادٌ لَا يُحْتَجُّ بِهِ إِلَّا أَنَّهُ قَدْ رُوِيَ عَنْ أَنَسِ بْنِ مَالِكٍ بِإِسْنَادٍ لَا بَأْسَ بِهِ.
It is narrated from Salim (may Allah have mercy on him) that Ibn Umar (may Allah be pleased with them both) was praying when he saw blood on his clothes, so he left the prayer and gestured to them. They brought water, he washed the garment, and he completed the rest of the prayer, and he did not repeat the prayer.
Al-Shaykh said: This is the earlier view of Imam al-Shafi'i (may Allah have mercy on him), since he took as evidence the narrations of Abu Sa'id (may Allah be pleased with him) and Ibn Umar (may Allah be pleased with them both); but later he retracted it and said: He is to repeat the prayer, whether or not he knew beforehand of the (impurity) on his clothes, just as is the ruling for ablution (wudu).
Al-Shaykh (may Allah have mercy on him) said: This is the view of al-Hasan al-Basri and Abu Qilabah. Al-Shafi'i (may Allah have mercy on him) turned away from the hadith of Abu Sa'id because it is known through Hammad bin Salamah, from Abu Na'amah al-Sa'di, from Abu Nadrah, and the integrity of each of them is disputed; likewise al-Bukhari did not use any of them as evidence in the Sahih, and Muslim did not record it in his book, although he used them as evidence in other narrations. It is also possible that he turned away from it because he took Jibril's (peace be upon him) informing him of that as the beginning of a ruling, or because he understood the filth (adha) mentioned in it as something pure that is merely found repulsive. And Allah knows best. This hadith has been narrated from Bakr bin Abdullah al-Muzani from the Prophet (peace and blessings be upon him) as mursal, and as connected from the hadith of Ibn Mas'ud, Ibn Abbas and Abu Hurayrah. However, the hadith of Ibn Mas'ud is narrated only by Abu Hamzah al-Ra'i, from Ibrahim, from Alqamah, from Abdullah, and Abu Hamzah is not used as evidence, and it has been narrated through another way weaker than it; the hadith of Ibn Abbas is narrated only by Furat bin al-Sa'ib, from Maymun bin Mihran, from Ibn Abbas, and Furat bin al-Sa'ib was abandoned by them; and the hadith of Abu Hurayrah is narrated only by Abbad bin Kathir, and Abbad is not used as evidence. However, it has been narrated from Anas bin Malik with a chain in which there is no harm.
Al-Shaykh said: This is the earlier view of Imam al-Shafi'i (may Allah have mercy on him), since he took as evidence the narrations of Abu Sa'id (may Allah be pleased with him) and Ibn Umar (may Allah be pleased with them both); but later he retracted it and said: He is to repeat the prayer, whether or not he knew beforehand of the (impurity) on his clothes, just as is the ruling for ablution (wudu).
Al-Shaykh (may Allah have mercy on him) said: This is the view of al-Hasan al-Basri and Abu Qilabah. Al-Shafi'i (may Allah have mercy on him) turned away from the hadith of Abu Sa'id because it is known through Hammad bin Salamah, from Abu Na'amah al-Sa'di, from Abu Nadrah, and the integrity of each of them is disputed; likewise al-Bukhari did not use any of them as evidence in the Sahih, and Muslim did not record it in his book, although he used them as evidence in other narrations. It is also possible that he turned away from it because he took Jibril's (peace be upon him) informing him of that as the beginning of a ruling, or because he understood the filth (adha) mentioned in it as something pure that is merely found repulsive. And Allah knows best. This hadith has been narrated from Bakr bin Abdullah al-Muzani from the Prophet (peace and blessings be upon him) as mursal, and as connected from the hadith of Ibn Mas'ud, Ibn Abbas and Abu Hurayrah. However, the hadith of Ibn Mas'ud is narrated only by Abu Hamzah al-Ra'i, from Ibrahim, from Alqamah, from Abdullah, and Abu Hamzah is not used as evidence, and it has been narrated through another way weaker than it; the hadith of Ibn Abbas is narrated only by Furat bin al-Sa'ib, from Maymun bin Mihran, from Ibn Abbas, and Furat bin al-Sa'ib was abandoned by them; and the hadith of Abu Hurayrah is narrated only by Abbad bin Kathir, and Abbad is not used as evidence. However, it has been narrated from Anas bin Malik with a chain in which there is no harm.
