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السنن الكبرى للبيهقي
Sunan al-Kubra al-Bayhaqi
كتاب الصيام
Book of Fasting
باب: ما يستدل به على نسخ الحديث
Chapter: Evidence for the abrogation of the hadith
Bayhaqi 8301 — Evidence for the abrogation of the hadith
اُردوEn
وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، ثنا أَبُو الْعَبَّاسِ، أنبأ الرَّبِيعُ، أنبأ الشَّافِعِيُّ، أنبأ سُفْيَانُ، عَنْ يَزِيدَ بْنِ أَبِي زِيَادٍ، عَنْ مِقْسَمٍ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ احْتَجَمَ مُحْرِمًا صَائِمًا " قَالَ الشَّافِعِيُّ: وَسَمَاعُ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَامَ الْفَتْحِ وَلَمْ يَكُنْ يَوْمَئِذٍ مُحْرِمًا، وَلَمْ يَصْحَبْهُ مُحْرِمًا قَبْلَ حَجَّةِ الْإِسْلَامِ، فَذِكْرُ ابْنِ عَبَّاسٍ حِجَامَةَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَامَ حَجَّةِ الْإِسْلَامِ سَنَةَ عَشْرٍ، وَحَدِيثُ أَفْطَرَ الْحَاجِمُ وَالْمَحْجُومُ سَنَةَ ثَمَانٍ قَبْلَ حَجَّةِ الْإِسْلَامِ بِسَنَتَيْنِ فَإِنْ كَانَا ثَابِتَينِ فَحَدِيثُ ابْنِ عَبَّاسٍ نَاسِخٌ وَحَدِيثُ " أَفْطَرَ الْحَاجِمُ وَالْمَحْجُومُ " مَنْسُوخٌ. قَالَ الشَّافِعِيُّ: وَإِسْنَادُ الْحَدِيثَيْنِ مَعًا مُشْتَبَهٌ وَحَدِيثُ ابْنِ عَبَّاسٍ أَمْثَلُهُمَا إِسْنَادًا، فَإِنَ تَوَقَّى رَجُلٌ الْحِجَامَةَ كَانَ أَحَبَّ إِلَيَّ احْتِيَاطًا وَلِئَلَّا يُعَرِّضَ صَوْمَهُ أَنْ يَضْعُفَ فَيُفْطِرَ فَإِنِ احْتَجَمَ فَلَا تُفْطِرُهُ الْحِجَامَةُ وَمَعَ حَدِيثِ ابْنِ عَبَّاسٍ الْقِيَاسُ الَّذِي أَحْفَظُ عَنْ بَعْضِ أَصْحَابِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَالتَّابِعِينَ وَعَامَّةِ الْمَدَنِيِّينَ أَنَّهُ لَا يُفْطِرُ أَحَدٌ بِالْحِجَامَةِ.
Miqsam narrates from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both): "The Messenger of Allah (peace and blessings be upon him) was cupped while in ihram and fasting."
Imam al-Shafi'i (may Allah have mercy on him) said: Sayyiduna Ibn Abbas (may Allah be pleased with them both) heard from the Prophet (peace and blessings be upon him) from the year of the Conquest onwards; he (peace and blessings be upon him) was not in ihram on that day, and Ibn Abbas did not accompany him while he was in ihram before the Hajj of Islam. So what Sayyiduna Ibn Abbas mentioned of the cupping of the Prophet (peace and blessings be upon him) was in the year of the Hajj of Islam, the year 10 AH, while the hadith "The cupper and the cupped have broken their fast" is from the year 8 AH, two years before the Hajj of Islam. So if both are established, the hadith of Sayyiduna Ibn Abbas is the abrogating one and the hadith "The cupper and the cupped have broken their fast" is abrogated.
Imam al-Shafi'i said: The chains of both hadiths are doubtful, and the hadith of Ibn Abbas is the better of the two in its chain. If a man avoids cupping as a precaution, that is more beloved to me, so that he does not expose his fast to his becoming weak and breaking it; but if he is cupped, the cupping does not break his fast. Along with the hadith of Ibn Abbas there is analogy, and what I have preserved from some of the Companions of the Messenger of Allah (peace and blessings be upon him), the Successors and most of the people of Madinah: that no one breaks his fast through cupping.
Imam al-Shafi'i (may Allah have mercy on him) said: Sayyiduna Ibn Abbas (may Allah be pleased with them both) heard from the Prophet (peace and blessings be upon him) from the year of the Conquest onwards; he (peace and blessings be upon him) was not in ihram on that day, and Ibn Abbas did not accompany him while he was in ihram before the Hajj of Islam. So what Sayyiduna Ibn Abbas mentioned of the cupping of the Prophet (peace and blessings be upon him) was in the year of the Hajj of Islam, the year 10 AH, while the hadith "The cupper and the cupped have broken their fast" is from the year 8 AH, two years before the Hajj of Islam. So if both are established, the hadith of Sayyiduna Ibn Abbas is the abrogating one and the hadith "The cupper and the cupped have broken their fast" is abrogated.
Imam al-Shafi'i said: The chains of both hadiths are doubtful, and the hadith of Ibn Abbas is the better of the two in its chain. If a man avoids cupping as a precaution, that is more beloved to me, so that he does not expose his fast to his becoming weak and breaking it; but if he is cupped, the cupping does not break his fast. Along with the hadith of Ibn Abbas there is analogy, and what I have preserved from some of the Companions of the Messenger of Allah (peace and blessings be upon him), the Successors and most of the people of Madinah: that no one breaks his fast through cupping.
