السنن الكبرى للبيهقي
Sunan al-Kubra al-Bayhaqi
كتاب الصلاة
Book of Prayer
باب: : لا يمسح وجهه من التراب في الصلاة حتى يسلم
One does not wipe the dust from his face in prayer until he gives the taslim
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أَخْبَرَنَا أَبُو أَحْمَدَ الْمِهْرَجَانِيُّ، أنبأ أَبُو بَكْرِ بْنُ جَعْفَرٍ الْمُزَكِّي، ثنا مُحَمَّدُ بْنُ إِبْرَاهِيمَ الْعَبْدِيُّ، ثنا ابْنُ بُكَيْرٍ، ثنا مَالِكٌ، عَنْ يَزِيدَ بْنِ عَبْدِ اللهِ بْنِ الْهَادِ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ الْحَارِثِ التَّيْمِيِّ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ أَنَّهُ قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَعْتَكِفُ الْعَشْرَ الْوَسَطَ مِنْ رَمَضَانَ وَاعْتَكَفَ عَامًا حَتَّى إِذَا كَانَ لَيْلَةَ إِحْدَى وَعِشْرِينَ وَهِيَ اللَّيْلَةُ الَّتِي يَخْرُجُ مِنْ صَبِيحَتَهَا مِنَ اعْتِكَافِهِ، فَقَالَ: " مَنْ كَانَ اعْتَكَفَ مَعِي فَلْيَعْتَكِفِ الْعَشْرَ الْأَوَاخِرَ، وَقَدْ رَأَيْتُ هَذِهِ اللَّيْلَةَ ثُمَّ أُنْسِيتُهَا وَقَدْ رَأَيْتُنِي فِي صَبِيحَتِهَا أَسْجُدُ فِي مَاءٍ وَطِينٍ، فَالْتَمِسُوهَا فِي الْعَشْرِ الْأَوَاخِرِ وَالْتَمِسُوهَا فِي كُلِّ وِتْرٍ " قَالَ أَبُو سَعِيدٍ فَأَمْطَرَتِ السَّمَاءُ تِلْكَ اللَّيْلَةَ وَكَانَ الْمَسْجِدُ عَلَى عَرِيشٍ فَوَكَفَ الْمَسْجِدُ قَالَ أَبُو سَعِيدٍ: فَأَبْصَرَتْ عَيْنَايَ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ انْصَرَفَ عَلَيْنَا وَعَلَى جَبْهَتِهِ وَأَنْفِهِ أَثَرُ الْمَاءِ وَالطِّينِ مِنْ صَبِيحَةِ إِحْدَى وَعِشْرِينَ رَوَاهُ الْبُخَارِيُّ فِي الصَّحِيحِ، عَنْ إِسْمَاعِيلَ بْنِ أَبِي أُوَيْسٍ، عَنْ مَالِكٍ قَالَ: الْبُخَارِيُّ كَانَ الْحُمَيْدِيُّ يَحْتَجُّ بِهَذَا الْحَدِيثِ فِي أَنْ لَا يَمْسَحَ الْجَبْهَةَ فِي الصَّلَاةِ؛ لِأَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رُئِيَ الْمَاءُ وَالطِّينُ فِي أَرْنَبَتِهِ وَجَبْهَتِهِ بَعْدَمَا صَلَّى.
(a) Sayyiduna Abu Sa'id al-Khudri (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) used to perform i'tikaf for ten days in the middle ten days of Ramadan. One year he performed i'tikaf until, when it was the twenty-first night, which is the night at the end of which he would come out of i'tikaf, he said: "Those who have performed i'tikaf with me should also perform i'tikaf in the last ten days. I was shown this night (Laylat al-Qadr), then I was made to forget it, and I saw myself prostrating in water and mud the following morning. So seek it in the odd nights of the last ten."
(b) Sayyiduna Abu Sa'id al-Khudri (may Allah be pleased with him) says: It rained that night, and the roof of the mosque was made of twigs and branches, so it leaked. Sayyiduna Abu Sa'id al-Khudri (may Allah be pleased with him) says: My eyes saw marks of mud on the blessed forehead and nose of the Messenger of Allah (peace and blessings be upon him), and that was the morning of the twenty-first.
(c) Imam al-Bukhari (may Allah have mercy on him) says: Al-Humaydi used to cite this hadith as evidence that a person should not wipe his forehead during prayer, because the mark was seen on the pure forehead and nose of the Prophet (peace and blessings be upon him) after he had finished praying.
(b) Sayyiduna Abu Sa'id al-Khudri (may Allah be pleased with him) says: It rained that night, and the roof of the mosque was made of twigs and branches, so it leaked. Sayyiduna Abu Sa'id al-Khudri (may Allah be pleased with him) says: My eyes saw marks of mud on the blessed forehead and nose of the Messenger of Allah (peace and blessings be upon him), and that was the morning of the twenty-first.
(c) Imam al-Bukhari (may Allah have mercy on him) says: Al-Humaydi used to cite this hadith as evidence that a person should not wipe his forehead during prayer, because the mark was seen on the pure forehead and nose of the Prophet (peace and blessings be upon him) after he had finished praying.
أَخْبَرَنَا أَبُو زَكَرِيَّا بْنُ الْمُزَكِّي، أنبأ أَبُو عَبْدِ اللهِ مُحَمَّدُ بْنُ يَعْقُوبَ ثنا مُحَمَّدُ بْنُ عَبْدِ الْوَهَّابِ، أنبأ جَعْفَرُ بْنُ عَوْنٍ، أنبأ سَعِيدٌ، عَنْ قَتَادَةَ، عَنِ ابْنِ بُرَيْدَةَ، عَنِ ابْنِ مَسْعُودٍ، أَنَّهُ كَانَ يَقُولُ: " أَرْبَعٌ مِنَ الْجَفَاءِ: أَنْ يَبُولَ الرَّجُلُ قَائِمًا، وَصَلَاةُ الرَّجُلِ وَالنَّاسُ يَمُرُّونَ بَيْنَ يَدَيْهِ وَلَيْسَ بَيْنَ يَدَيْهِ شَيْءٌ يَسْتُرُهُ، وَمَسْحُ الرَّجُلِ التُّرَابَ عَنْ وَجْهِهِ وَهُوَ فِي صَلَاتِهِ، وَأَنْ يَسْمَعَ الْمُؤَذِّنَ فَلَا يُجِيبَهُ فِي قَوْلِهِ " وَكَذَلِكَ رَوَاهُ الْجُرَيْرِيُّ، عَنِ ابْنِ بُرَيْدَةَ، عَنِ ابْنِ مَسْعُودٍ وَرَوَاهُ سَعِيدُ بْنُ عُبَيْدِ اللهِ بْنِ زِيَادِ بْنِ جُبَيْرِ بْنِ حَيَّةَ، عَنْ عَبْدِ اللهِ بْنِ بُرَيْدَةَ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِمَعْنَاهُ إِلَّا أَنَّهُ قَالَ: " وَالنَّفْخُ فِي الصَّلَاةِ " بَدَلَ الْمُرُورِ وَلَمْ يَقُلْ: أَرْبَعٌ قَالَ الْبُخَارِيُّ هَذَا حَدِيثٌ مُنْكَرٌ يَضْطَرِبُونَ فِيهِ.
(a) It is narrated from Sayyiduna Ibn Mas'ud (may Allah be pleased with him): "Four things are part of coarseness: (1) urinating while standing, (2) praying in a place where people are passing in front, with no barrier (sutrah) between the one praying and those passing, (3) wiping dust from one's face during prayer, and (4) not responding to the adhan."
(b) This narration is likewise reported from Abdullah bin Buraydah, from his father, from the Prophet (peace and blessings be upon him), with the same meaning; in it "blowing in prayer" is mentioned in place of passing in front of the one praying, and the number four is not stated.
Al-Bukhari said: This hadith is munkar (denounced); its narrators are inconsistent about it.
(b) This narration is likewise reported from Abdullah bin Buraydah, from his father, from the Prophet (peace and blessings be upon him), with the same meaning; in it "blowing in prayer" is mentioned in place of passing in front of the one praying, and the number four is not stated.
Al-Bukhari said: This hadith is munkar (denounced); its narrators are inconsistent about it.
قَالَ الشَّيْخُ وَقَدْ رَوَاهُ هَارُونُ بْنُ هَارُونَ التَّيْمِيُّ الْمَدَنِيُّ عَنِ الْأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: " أَرْبَعٌ مِنَ الْجَفَاءِ: يَبُولُ الرَّجُلُ قَائِمًا، أَوْ يُكْثِرُ مَسْحَ جَبْهَتِهِ قَبْلَ أَنْ يَفْرُغَ مِنْ صَلَاتِهِ، أَوْ يَسْمَعُ الْمُؤَذِّنَ يُؤَذِّنُ فَلَا يَقُولُ مِثْلَ مَا يَقُولُ، أَوْ يُصَلِّي بِسَبِيلِ مَنْ يَقْطَعُ صَلَاتَهُ " أَخْبَرَنَاهُ أَبُو سَعِيدٍ الْمَالِينِيُّ، أنبأ أَبُوأَحْمَدَ بْنُ عَدِيٍّ ثنا عَبْدُ الصَّمَدِ بْنُ عَبْدِ اللهِ الدِّمَشْقِيُّ ثنا دُحَيْمٌ، حَدَّثَنِي ابْنُ أَبِي فُدَيْكٍ، حَدَّثَنِي هَارُونُ بْنُ هَارُونَ بْنِ عَبْدِ اللهِ بْنِ الْهُدَيْرِ التَّيْمِيُّ فَذَكَرَهُ قَالَ أَبُو أَحْمَدَ: أَحَادِيثُهُ عَنِ الْأَعْرَجِ، وَغَيْرِهِ مِمَّا لَا يُتَابِعُهُ الثِّقَاتُ عَلَيْهِ قَالَ أَبُو أَحْمَدَ: ثنا الْجُنَيْدِيُّ ثنا الْبُخَارِيُّ قَالَ: هَارُونُ بْنُ هَارُونَ لَا يُتَابَعُ فِي حَدِيثِهِ يَرْوِي عَنِ الْأَعْرَجِ يُقَالُ: هُوَ أَخُو مُحْرِزٍ التَّيْمِيِّ الْمَدَنِيِّ قَالَ الشَّيْخُ وَقَدْ رُوِيَ مِنْ أَوْجُهٍ أُخَرَ كُلُّهَا ضَعِيفَةٌ وَرُوِيَ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: لَا يَمْسَحُ وَجْهَهُ مِنَ التُّرَابِ فِي الصَّلَاةِ حَتَّى يَتَشَهَّدَ وَيُسَلِّمَ.
(a) Imam al-Bayhaqi (may Allah have mercy on him) says that this hadith is reported through another chain from Abu Hurayrah (may Allah be pleased with him), that the Messenger of Allah (peace and blessings be upon him) said: "Four things are part of coarseness: (1) a man urinating while standing, (2) wiping the forehead excessively before finishing the prayer, (3) not responding, and (4) praying in a path where they would cut off his prayer."
(b) It is narrated from Sayyiduna Ibn Abbas (may Allah be pleased with them both) that a person should not wipe the dust from his face in prayer until he has finished the tashahhud and the salam.
Its narrator Harun bin Harun is not corroborated by trustworthy narrators in his hadiths from al-A'raj; this hadith has also been narrated through other routes, all of them weak.
(b) It is narrated from Sayyiduna Ibn Abbas (may Allah be pleased with them both) that a person should not wipe the dust from his face in prayer until he has finished the tashahhud and the salam.
Its narrator Harun bin Harun is not corroborated by trustworthy narrators in his hadiths from al-A'raj; this hadith has also been narrated through other routes, all of them weak.
وَأَخْبَرَنَا أَبُو بَكْرِ بْنُ الْحَسَنِ الْقَاضِي، ثنا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ، ثنا الْعَبَّاسُ بْنُ مُحَمَّدٍ، ثنا مُحَاضِرٌ، ثنا شُعْبَةُ، عَنْ ثَابِتٍ الْبُنَانِيِّ، عَنْ عُبَيْدِ بْنِ عُمَيْرٍ قَالَ: " لَا تَزَالُ الْمَلَائِكَةُ تُصَلِّي عَلَى الْإِنْسَانِ مَا دَامَ أَثَرُ السُّجُودِ فِي وَجْهِهِ " قَالَ الْعَبَّاسُ: لَمْ يُحَدِّثْ بِهِ غَيْرُهُ قَالَ الشَّيْخُ: وَرُوِّينَا عَنْ سَعِيدِ بْنِ جُبَيْرٍ أَنَّهُ عَدَّهُ مِنَ الْجَفَاءِ، وَعَنِ الْحَسَنِ أَنَّهُ لَمْ يَرَ بِهِ بَأْسًا.
Ubayd bin Umayr (may Allah have mercy on him) says: As long as the mark of prostration remains on a person's face, the angels continue to supplicate for mercy for him.
Al-Abbas said: No one other than him (Muhadir) narrated it. It has also been narrated to us from Sa'id bin Jubayr that he counted it as coarseness, and from al-Hasan that he saw no harm in it.
Al-Abbas said: No one other than him (Muhadir) narrated it. It has also been narrated to us from Sa'id bin Jubayr that he counted it as coarseness, and from al-Hasan that he saw no harm in it.
