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
Latitude in acting on all that we narrated on the tashahhud, both musnad and mawquf, and preferring the musnad with additional wording
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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.
قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ: أنبأ مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدٍ الْقَارِيِّ قَالَ: سَمِعْتُ عُمَرَ بْنَ الْخَطَّابِ رَضِيَ اللهُ عَنْهُ يَقُولُ: سَمِعْتُ هِشَامَ بْنَ حَكِيمِ بْنِ حِزَامٍ يَقْرَأُ سُورَةَ الْفُرْقَانِ عَلَى غَيْرِ مَا أَقْرَؤُهَا وَكَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَقْرَأَنِيهَا فَكِدْتُ أَنْ أَعْجَلَ عَلَيْهِ، ثُمَّ أَمْهَلْتُهُ حَتَّى انْصَرَفَ، ثُمَّ لَبَّبْتُهُ بِرِدَائِهِ فَجِئْتُ بِهِ إِلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقُلْتُ: يَا رَسُولَ اللهِ، إِنِّي سَمِعْتُ هَذَا يَقْرَأُ سُورَةَ الْفُرْقَانِ عَلَى غَيْرِ مَا أَقْرَأْتَنِيهَا، فَقَالَ لَهُ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " اقْرَأْ " فَقَرَأَ الْقِرَاءَةَ الَّتِي سَمِعْتُهُ يَقْرَأُ، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " هَكَذَا أُنْزِلَتْ " ثُمَّ قَالَ لِي: " اقْرَأْ " فَقَرَأْتُ فَقَالَ: " هَكَذَا أُنْزِلَتْ، إِنَّ هَذَا الْقُرْآنَ أُنْزِلَ عَلَى سَبْعَةِ أَحْرُفٍ فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ " قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ: " فَإِذَا كَانَ اللهُ بِرَأْفَتِهِ بِخَلْقِهِ أَنْزَلَ كِتَابَهُ عَلَى سَبْعَةِ أَحْرُفٍ مَعْرِفَةً مِنْهُ بِأَنَّ الْحِفْظَ قَدْ نَزَلَ لِيَجْعَلَ لَهُمْ قِرَاءَتَهُ، وَإِنِ اخْتَلَفَ لَفْظُهُمْ فِيهِ، كَانَ مَا سِوَى كِتَابِ اللهِ أَوْلَى أَنْ يَجُوزَ فِيهِ اخْتِلَافُ اللَّفْظِ مَا لَمْ يَخِلَّ مَعْنَاهُ " قَالَ الشَّيْخُ رَحِمَهُ اللهُ: " وَلَيْسَ لِأَحَدٍ أَنْ يَعْمِدَ أَنْ يَكُفَّ عَنْ قِرَاءَةِ حَرْفٍ مِنَ الْقُرْآنِ إِلَّا بِنِسْيَانٍ، وَهَذَا فِي التَّشَهُّدِ وَفِي جَمِيعِ الذِّكْرِ أَخَفُّ وَقَالَ مَنْ كَلَّمَ الشَّافِعِيَّ: كَيْفَ صِرْتَ إِلَى اخْتِيَارِ حَدِيثِ ابْنِ عَبَّاسٍ فِي التَّشَهُّدِ دُونَ غَيْرِهِ؟ قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ: " لَمَّا رَأَيْتُهُ وَاسِعًا وَسَمِعْتُهُ، عَنِ ابْنِ عَبَّاسٍ صَحِيحًا كَانَ عِنْدِي أَجْمَعَ وَأَكْثَرَ لَفْظًا مِنْ غَيْرِهِ فَأَخَذْتُ بِهِ غَيْرَ مُعَنِّفٍ لِمَنْ أَخَذَ بِغَيْرِهِ مَا ثَبَتَ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ الشَّيْخُ: وَالثَّابِتُ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي ذَلِكَ حَدِيثُ عَبْدِ اللهِ بْنِ مَسْعُودٍ، وَعَبْدِ اللهِ بْنِ عَبَّاسٍ، وَأَبِي مُوسَى الْأَشْعَرِيِّ.
(a) Abd al-Rahman bin Abd al-Qari says: I heard Umar bin al-Khattab (may Allah be pleased with him) say: I heard Hisham bin Hakim bin Hizam (may Allah be pleased with him) reciting Surah al-Furqan differently from the way I recite it, although it was the Prophet (peace and blessings be upon him) who had taught it to me. I was about to become angry with him during the prayer itself, but I gave him time until he finished.
When he had finished with the salam, I put my cloak around his neck, brought him to the Messenger of Allah (peace and blessings be upon him) and said: O Messenger of Allah, I heard this man reciting Surah al-Furqan, and he was not reciting it the way you taught it to me. The Messenger of Allah (peace and blessings be upon him) said to him: "Recite." So he recited it the way I had heard him recite it, and the Messenger of Allah (peace and blessings be upon him) said: "This is how it was revealed." Then he said to me: Recite. I recited it, and he said: "This is how it was revealed." Then he said: "This Qur'an has been revealed in seven modes of recitation, so recite whichever of them is easy for you."
(b) Imam al-Shafi'i (may Allah have mercy on him) says: Since Allah Almighty deals gently with His creation, in that He revealed the Qur'an in seven modes so that memorising it would be easy, and the recitation is valid even though the wording differs, then if this is possible in the Qur'an, a difference of wording in other things is all the more possible, as long as its meaning is not impaired.
(c) Imam al-Bayhaqi (may Allah have mercy on him) says: It is not permissible for anyone deliberately to hold back from reciting a single letter of the Qur'an, except through forgetfulness. In the tashahhud and in all other adhkar, the matter is lighter.
(d) Someone said to Imam al-Shafi'i (may Allah have mercy on him): Why did you choose the hadith of Ibn Abbas (may Allah be pleased with them both) on the tashahhud and leave the others? Imam al-Shafi'i (may Allah have mercy on him) said: When I saw latitude in it and heard it (authentically) from Ibn Abbas (may Allah be pleased with them both), it appeared to me more comprehensive, and its words were more numerous than those of the others, so I adopted this narration, without censuring anyone who adopts another narration established from the Messenger of Allah (peace and blessings be upon him).
(e) Shaykh al-Bayhaqi (may Allah have mercy on him) says: On this matter, the hadiths of Abdullah bin Mas'ud (may Allah be pleased with him), Abdullah bin Abbas (may Allah be pleased with them both) and Abu Musa al-Ash'ari (may Allah be pleased with him) are established from the Messenger of Allah (peace and blessings be upon him).
When he had finished with the salam, I put my cloak around his neck, brought him to the Messenger of Allah (peace and blessings be upon him) and said: O Messenger of Allah, I heard this man reciting Surah al-Furqan, and he was not reciting it the way you taught it to me. The Messenger of Allah (peace and blessings be upon him) said to him: "Recite." So he recited it the way I had heard him recite it, and the Messenger of Allah (peace and blessings be upon him) said: "This is how it was revealed." Then he said to me: Recite. I recited it, and he said: "This is how it was revealed." Then he said: "This Qur'an has been revealed in seven modes of recitation, so recite whichever of them is easy for you."
(b) Imam al-Shafi'i (may Allah have mercy on him) says: Since Allah Almighty deals gently with His creation, in that He revealed the Qur'an in seven modes so that memorising it would be easy, and the recitation is valid even though the wording differs, then if this is possible in the Qur'an, a difference of wording in other things is all the more possible, as long as its meaning is not impaired.
(c) Imam al-Bayhaqi (may Allah have mercy on him) says: It is not permissible for anyone deliberately to hold back from reciting a single letter of the Qur'an, except through forgetfulness. In the tashahhud and in all other adhkar, the matter is lighter.
(d) Someone said to Imam al-Shafi'i (may Allah have mercy on him): Why did you choose the hadith of Ibn Abbas (may Allah be pleased with them both) on the tashahhud and leave the others? Imam al-Shafi'i (may Allah have mercy on him) said: When I saw latitude in it and heard it (authentically) from Ibn Abbas (may Allah be pleased with them both), it appeared to me more comprehensive, and its words were more numerous than those of the others, so I adopted this narration, without censuring anyone who adopts another narration established from the Messenger of Allah (peace and blessings be upon him).
(e) Shaykh al-Bayhaqi (may Allah have mercy on him) says: On this matter, the hadiths of Abdullah bin Mas'ud (may Allah be pleased with him), Abdullah bin Abbas (may Allah be pleased with them both) and Abu Musa al-Ash'ari (may Allah be pleased with him) are established from the Messenger of Allah (peace and blessings be upon him).
