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السنن الكبرى للبيهقي
Sunan al-Kubra al-Bayhaqi
كتاب الطهارة
Book of Purification
باب: فرض الغسل
Chapter: The obligatory acts of ghusl
Bayhaqi 850 — The obligatory acts of ghusl
اُردوEn
مَا أَخْبَرَنَا أَبُو بَكْرِ بْنُ الْحَارِثِ، أنا عَلِيُّ بْنُ عُمَرَ الْحَافِظُ، ثنا أَبُو بَكْرٍ النَّيْسَابُورِيُّ، ثنا الْحَسَنُ بْنُ مُحَمَّدٍ، ثنا أَسْبَاطُ، ثنا أَبُو حَنِيفَةَ، عَنْ عُثْمَانَ بْنِ رَاشِدٍ، عَنْ عَائِشَةَ بِنْتِ عَجْرَدٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: " لَا يُعِيدُ إِلَّا أَنْ يَكُونَ جُنُبًا. يَعْنِي الْمَضْمَضَةَ وَالِاسْتِنْشَاقَ ". وَكَذَلِكَ رَوَاهُ الثَّوْرِيُّ عَنْ عُثْمَانَ، قَالَ عَلِيُّ بْنُ عُمَرَ: لَيْسَ لِعَائِشَةَ بِنْتِ عَجْرَدٍ، إِلَّا هَذَا الْحَدِيثَ. قَالَ الشَّافِعِيُّ: أَثَرُهُ الَّذِي يَعْتَمِدُ عَلَيْهِ عُثْمَانُ بْنُ رَاشِدٍ، عَنْ عَائِشَةَ بِنْتِ عَجْرَدٍ، عَنِ ابْنِ عَبَّاسٍ وَزَعَمَ أَنَّ هَذَا الْأَثَرَ ثَابِتٌ يُتْرَكُ لَهُ الْقِيَاسُ وَهُوَ يَعِيبُ عَلَيْنَا أَنْ نَأْخُذَ بِحَدِيثِ بُسْرَةَ بِنْتِ صَفْوَانَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَعُثْمَانُ، وَعَائِشَةُ غَيْرُ مَعْرُوفَيْنِ بِبَلَدِهِمَا، وَكَيْفَ يَجُوزُ لِأَحَدٍ أَنْ يُثَبِّتَ ضَعِيفًا مَجْهُولًا، وَيُوَهِّنَ قَوِيًّا مَعْرُوفًا. قَالَ الشَّيْخُ: وَرَوَاهُ الْحَجَّاجُ بْنُ أَرْطَاةَ، عَنْ عَائِشَةَ بِنْتِ عَجْرَدٍ، وَالْحَجَّاجُ بْنُ أَرْطَاةَ لَيْسَ بِحُجَّةٍ.
Sayyiduna Ibn Abbas (may Allah be pleased with them both) said: He does not repeat (it) unless he was junub (in a state of major impurity), meaning rinsing the mouth and sniffing water into the nose.
(b) Ali bin Umar said: Aishah bint Ajrad has no hadith other than this one.
(c) Imam al-Shafi'i (may Allah have mercy on him) said: Their report is the one whose chain is Uthman bin Rashid from Aishah bint Ajrad from Ibn Abbas (may Allah be pleased with them both). He claims that this report is established and that analogy is to be abandoned on account of it, while he faults us for taking the hadith of Busrah bint Safwan (may Allah be pleased with her).
(d) Uthman and Aishah are unknown, even in their own town. How can it be permissible for anyone to affirm what is weak and unknown, and weaken what is strong and well known? The Shaykh said: This hadith was narrated by al-Hajjaj bin Artah from Aishah bint Ajrad, and al-Hajjaj bin Artah is not a proof.
(b) Ali bin Umar said: Aishah bint Ajrad has no hadith other than this one.
(c) Imam al-Shafi'i (may Allah have mercy on him) said: Their report is the one whose chain is Uthman bin Rashid from Aishah bint Ajrad from Ibn Abbas (may Allah be pleased with them both). He claims that this report is established and that analogy is to be abandoned on account of it, while he faults us for taking the hadith of Busrah bint Safwan (may Allah be pleased with her).
(d) Uthman and Aishah are unknown, even in their own town. How can it be permissible for anyone to affirm what is weak and unknown, and weaken what is strong and well known? The Shaykh said: This hadith was narrated by al-Hajjaj bin Artah from Aishah bint Ajrad, and al-Hajjaj bin Artah is not a proof.
