1470 - حَدَّثَنَا أَبُو بَكْرَةَ قَالَ : ثَنَا أَبُو دَاوُدَ قَالَ : ثَنَا زَائِدَةُ ، عَنْ مَنْصُورٍ ، عَنْ تَمِيمِ بْنِ سَلَمَةَ قَالَ : سُئِلَ ابْنُ عُمَرَ رَضِيَ اللهُ عَنْهُمَا عَنِ الْقُنُوتِ ، فَذَكَرَ مِثْلَهُ إِلَّا أَنَّهُ قَالَ : ( مَا رَأَيْتُ وَلَا عَلِمْتُ ) . فَوَجْهُ مَا رُوِيَ عَنِ ابْنِ عُمَرَ رَضِيَ اللهُ عَنْهُ فِي هَذَا الْبَابِ أَنَّهُ رَأَى رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا رَفَعَ رَأْسَهُ مِنَ الرَّكْعَةِ الْآخِرَةِ قَنَتَ حَتَّى أَنْزَلَ اللهُ تَعَالَى : { لَيْسَ لَكَ مِنَ الأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَالِمُونَ } فَتَرَكَ لِذَلِكَ الْقُنُوتَ الَّذِي كَانَ يَقْنُتُهُ . وَسَأَلَهُ أَبُو مِجْلَزٍ فَقَالَ : آلْكِبْرُ يَمْنَعُكَ مِنَ الْقُنُوتِ ؟ فَقَالَ : مَا أَحْفَظُهُ مِنْ أَحَدٍ مِنْ أَصْحَابِي ، يَعْنِي مِنْ أَصْحَابِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَيْ إِنَّهُمْ لَمْ يَفْعَلُوهُ بَعْدَ تَرْكِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِيَّاهُ . وَسَأَلَهُ أَبُو الشَّعْثَاءِ عَنِ الْقُنُوتِ وَسَأَلَهُ ابْنُ عُمَرَ رَضِيَ اللهُ عَنْهُ عَنْ ذَلِكَ الْقُنُوتِ مَا هُوَ ، فَأَخْبَرَهُ أَنَّ الْإِمَامَ إِذَا فَرَغَ مِنَ الْقِرَاءَةِ فِي الرَّكْعَةِ الْآخِرَةِ مِنْ صَلَاةِ الصُّبْحِ قَامَ يَدْعُو . فَقَالَ : مَا رَأَيْتُ أَحَدًا يَفْعَلُهُ ؛ لِأَنَّ مَا كَانَ هُوَ عَلِمَهُ مِنْ قُنُوتِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّمَا كَانَ الدُّعَاءُ بَعْدَ الرُّكُوعِ ، وَأَمَّا قَبْلَ الرُّكُوعِ فَلَمْ يَرَهُ مِنْهُ وَلَا مِنْ غَيْرِهِ ، فَأَنْكَرَ ذَلِكَ مِنْ أَجْلِهِ . فَقَدْ ثَبَتَ بِمَا رَوَيْنَا عَنْهُ نَسْخُ قُنُوتِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَعْدَ الرُّكُوعِ ، وَنَفْيُ الْقُنُوتِ قَبْلَ الرُّكُوعِ أَصْلًا أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ، لَمْ يَكُنْ يَفْعَلُهُ وَلَا خُلَفَاؤُهُ مِنْ بَعْدِهِ . وَكَانَ أَحَدَ مَنْ رُوِيَ عَنْهُ الْقُنُوتُ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ فَأَخْبَرَ فِي حَدِيثِهِ الَّذِي رَوَيْنَاهُ عَنْهُ بِأَنَّ مَا كَانَ يَقْنُتُ بِهِ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دُعَاءٌ عَلَى مَنْ كَانَ يَدْعُو عَلَيْهِ ، وَأَنَّ اللهَ عَزَّ وَجَلَّ نَسَخَ ذَلِكَ بِقَوْلِهِ : { لَيْسَ لَكَ مِنَ الأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ } الْآيَةَ ، فَفِي ذَلِكَ أَيْضًا وُجُوبُ تَرْكِ الْقُنُوتِ فِي الْفَجْرِ [1/247] وَكَانَ أَحَدَ مَنْ رُوِيَ عَنْهُ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ذَلِكَ أَيْضًا خُفَافُ بْنُ إِيمَاءٍ فَذَكَرَ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ لَمَّا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ قَالَ : أَسْلَمُ سَالَمَهَا اللهُ ، وَغِفَارُ غَفَرَ اللهُ لَهَا ، وَعُصَيَّةُ عَصَتِ اللهَ وَرَسُولَهُ ، اللَّهُمَّ الْعَنْ بَنِي لِحْيَانَ وَمَنْ ذُكِرَ مَعَهُمْ . فَفِي هَذَا الْحَدِيثِ لَعَنَ مَنْ لَعَنَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ، وَفِي حَدِيثَيِ ابْنِ عُمَرَ رَضِيَ اللهُ عَنْهُمَا وَعَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ وَقَدْ أَخْبَرَاهُمَا فِي حَدِيثِهِمَا أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَرَكَ ذَلِكَ حِينَ أُنْزِلَتْ عَلَيْهِ الْآيَةُ الَّتِي ذَكَرْنَا . فَفِي حَدِيثِهِمَا النَّسْخُ كَمَا فِي حَدِيثِ خُفَافِ بْنِ إِيمَاءٍ فَهُمَا أَوْلَى مِنْ حَدِيثِ ابْنِ إِيمَاءٍ ، وَفِي ذَلِكَ وُجُوبُ تَرْكِ الْقُنُوتِ أَيْضًا . وَكَانَ أَحَدَ مَنْ رُوِيَ عَنْهُ ذَلِكَ أَيْضًا الْبَرَاءُ ، فَرُوِيَ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقْنُتُ فِي الْفَجْرِ وَالْمَغْرِبِ ، وَلَمْ يُخْبِرْ بِقُنُوتِهِ ذَلِكَ مَا هُوَ ، فَقَدْ يَجُوزُ أَنْ يَكُونَ ذَلِكَ الْقُنُوتُ الَّذِي رَوَاهُ ابْنُ عُمَرَ رَضِيَ اللهُ عَنْهُمَا وَعَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ وَمَنْ رَوَى ذَلِكَ مَعَهُمَا ، ثُمَّ نُسِخَ ذَلِكَ بِهَذِهِ الْآيَةِ أَيْضًا ، وَقَدْ قَرَنَ فِي هَذَا الْحَدِيثِ بَيْنَ الْمَغْرِبِ وَالْفَجْرِ فَذَكَرَ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقْنُتُ فِيهِمَا . فَفِي إِجْمَاعِ مُخَالِفِنَا لَنَا ، عَلَى أَنَّ مَا كَانَ يَفْعَلُهُ فِي الْمَغْرِبِ مِنْ ذَلِكَ مَنْسُوخٌ ، لَيْسَ لِأَحَدٍ بَعْدَهُ أَنْ يَفْعَلَهُ ، دَلِيلٌ عَلَى أَنَّ مَا كَانَ يَفْعَلُهُ فِي الْفَجْرِ أَيْضًا كَذَلِكَ . وَكَانَ أَحَدَ مَنْ رُوِيَ عَنْهُ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَيْضًا الْقُنُوتُ فِي الْفَجْرِ أَنَسُ بْنَ مَالِكٍ رَضِيَ اللهُ عَنْهُ . فَرَوَى عَمْرُو بْنُ عُبَيْدٍ عَنِ الْحَسَنِ عَنْ أَنَسٍ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَمْ يَزَلْ يَقْنُتُ بَعْدَ الرُّكُوعِ فِي صَلَاةِ الْغَدَاةِ حَتَّى فَارَقَهُ . فَأَثْبَتَ فِي هَذَا الْحَدِيثِ الْقُنُوتَ فِي صَلَاةِ الْغَدَاةِ وَأَنَّ ذَلِكَ لَمْ يُنْسَخْ . وَقَدْ رُوِيَ عَنْهُ مِنْ وُجُوهٍ ، خِلَافُ ذَلِكَ ، فَرَوَى أَيُّوبُ عَنْ مُحَمَّدِ بْنِ سِيرِينَ قَالَ : سُئِلَ أَنَسٌ : أَقَنَتَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي صَلَاةِ الصُّبْحِ فَقَالَ : نَعَمْ . فَقِيلَ لَهُ : قَبْلَ الرُّكُوعِ أَوْ بَعْدَهُ ؟ فَقَالَ : بَعْدَ الرُّكُوعِ يَسِيرًا . وَرَوَى إِسْحَاقُ بْنُ عَبْدِ اللهِ بْنِ أَبِي طَلْحَةَ عَنْهُ أَنَّهُ قَالَ : قَنَتَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ثَلَاثِينَ صَبَاحًا ، عَلَى رِعْلٍ وَذَكْوَانَ . وَرَوَى قَتَادَةُ عَنْهُ نَحْوًا مِنْ ذَلِكَ . وَرَوَى عَنْهُ حُمَيْدٌ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّمَا قَنَتَ عِشْرِينَ يَوْمًا . فَهَؤُلَاءِ كُلُّهُمْ قَدْ أَخْبَرُوا عَنْهُ خِلَافَ مَا رَوَى عَمْرٌو عَنِ الْحَسَنِ ، وَقَدْ رَوَى عَاصِمٌ عَنْهُ إِنْكَارَ الْقُنُوتِ بَعْدَ الرُّكُوعِ أَصْلًا وَأَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّمَا فَعَلَ ذَلِكَ شَهْرًا ، وَلَكِنَّ الْقُنُوتَ قَبْلَ الرُّكُوعِ ، فَضَادَّ ذَلِكَ أَيْضًا مَا رَوَى عَمْرُو بْنُ عُبَيْدٍ وَخَالَفَهُ . [1/248] فَلَمْ يَجُزْ لِأَحَدٍ أَنْ يَحْتَجَّ فِي حَدِيثِ أَنَسٍ رَضِيَ اللهُ عَنْهُ بِأَحَدِ الْوَجْهَيْنِ مِمَّا رُوِيَ عَنْ أَنَسٍ رَضِيَ اللهُ عَنْهُ لِأَنَّ لِخَصْمِهِ أَنْ يَحْتَجَّ عَلَيْهِ بِمَا رُوِيَ عَنْ أَنَسٍ مِمَّا يُخَالِفُ ذَلِكَ . وَأَمَّا قَوْلُهُ : وَلَكِنَّ الْقُنُوتَ قَبْلَ الرُّكُوعِ فَلَمْ يَذْكُرْ ذَلِكَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَدْ يَجُوزُ أَنْ يَكُونَ ذَلِكَ أَخَذَهُ عَمَّنْ بَعْدَهُ أَوْ رَأْيًا رَآهُ . فَقَدْ رَأَى غَيْرُهُ مِنْ أَصْحَابِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خِلَافَ ذَلِكَ ، فَلَا يَكُونُ قَوْلُهُ أَوْلَى مِنْ قَوْلِ مَنْ خَالَفَهُ إِلَّا بِحُجَّةٍ تُبَيِّنُ لَنَا . فَإِنْ قَالَ قَائِلٌ : فَقَدْ رَوَى أَبُو جَعْفَرٍ الرَّازِيُّ عَنِ الرَّبِيعِ بْنِ أَنَسٍ قَالَ : كُنْتُ جَالِسًا عِنْدَ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللهُ عَنْهُ فَقِيلَ لَهُ : إِنَّمَا قَنَتَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ شَهْرًا . فَقَالَ : مَا زَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقْنُتُ فِي صَلَاةِ الْغَدَاةِ ، حَتَّى فَارَقَ الدُّنْيَا . قِيلَ لَهُ : قَدْ يَجُوزُ أَنْ يَكُونَ ذَلِكَ الْقُنُوتُ هُوَ الْقُنُوتَ الَّذِي رَوَاهُ عَمْرٌو عَنِ الْحَسَنِ عَنْ أَنَسٍ رَضِيَ اللهُ عَنْهُ ، فَإِنْ كَانَ ذَلِكَ كَذَلِكَ فَقَدْ ضَادَّهُ مَا قَدْ ذَكَرْنَا . وَيَجُوزُ أَنْ يَكُونَ ذَلِكَ الْقُنُوتُ هُوَ الْقُنُوتَ قَبْلَ الرُّكُوعِ الَّذِي ذَكَرَهُ أَنَسٌ رَضِيَ اللهُ عَنْهُ فِي حَدِيثِ عَاصِمٍ . فَلَمْ يَثْبُتْ لَنَا عَنْ أَنَسٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي الْقُنُوتِ قَبْلَ الرُّكُوعِ شَيْءٌ ، وَقَدْ ثَبَتَ عَنْهُ النَّسْخُ لِلْقُنُوتِ بَعْدَ الرُّكُوعِ . وَكَانَ أَبُو هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ أَحَدَ مَنْ رُوِيَ عَنْهُ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَيْضًا الْقُنُوتُ فِي الْفَجْرِ ، فَذَلِكَ الْقُنُوتُ هُوَ دُعَاءٌ لِقَوْمٍ وَدُعَاءٌ عَلَى آخَرِينَ . وَفِي حَدِيثِهِ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَرَكَ ذَلِكَ حِينَ أَنْزَلَ اللهُ عَزَّ وَجَلَّ { لَيْسَ لَكَ مِنَ الأَمْرِ شَيْءٌ } الْآيَةَ . فَإِنْ قَالَ قَائِلٌ : فَكَيْفَ يَجُوزُ أَنْ يَكُونَ هَذَا هَكَذَا ، وَقَدْ كَانَ أَبُو هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ بَعْدَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقْنُتُ فِي الصُّبْحِ فَذَكَرَ مَا قَدْ :
EnglishUnverified translation
1470 - Abu Bakrah narrated to us, he said: Abu Dawud narrated to us, he said: Za'idah narrated to us, from Mansur, from Tamim ibn Salamah, he said: Ibn Umar (may Allah be pleased with them both) was asked about the qunut, and he mentioned the same except that he said: I have neither seen nor known. The purport of what is narrated from Ibn Umar (may Allah be pleased with him) in this chapter is that he saw the Messenger of Allah (peace and blessings of Allah be upon him) when he raised his head from the last rak'ah perform qunut until Allah the Exalted revealed: You have no part in the matter, whether He turns to them or punishes them, for they are wrongdoers, so he abandoned for that the qunut which he used to perform. Abu Mijlaz asked him and said: Does pride prevent you from the qunut? He said: I do not remember it from any of my companions, meaning from the Companions of the Messenger of Allah (peace and blessings of Allah be upon him), that is they did not do it after the Messenger of Allah (peace and blessings of Allah be upon him) abandoned it. Abu al-Sha'tha' asked him about the qunut, and Ibn Umar (may Allah be pleased with him) asked him about that qunut, what it is, and he informed him that the imam when he finishes the recitation in the last rak'ah of the Subh prayer stands supplicating. He said: I have not seen anyone do it; because what he knew of the qunut of the Prophet (peace and blessings of Allah be upon him) was only supplication after bowing, and as for before bowing he did not see it from him nor from other than him, so he disapproved of that because of it. It is established by what we narrated from him that the qunut of the Messenger of Allah (peace and blessings of Allah be upon him) after bowing was abrogated, and the negation of the qunut before bowing originally, that the Messenger of Allah (peace and blessings of Allah be upon him) neither did it nor his caliphs after him. One of those from whom the qunut from the Messenger of Allah (peace and blessings of Allah be upon him) is narrated was Abd al-Rahman ibn Abi Bakr, and he informed in his hadith which we narrated from him that what the Messenger of Allah (peace and blessings of Allah be upon him) performed qunut with was supplication against those he was supplicating against, and that Allah, Mighty and Majestic, abrogated that with His saying: You have no part in the matter, whether He turns to them or punishes them, the verse; so in that also is the obligation of abandoning the qunut in the Fajr. One of those from whom that from the Messenger of Allah (peace and blessings of Allah be upon him) is also narrated was Khufaf ibn Ima', and he mentioned from the Messenger of Allah (peace and blessings of Allah be upon him) that when he raised his head from bowing he said: Aslam, may Allah grant her peace, and Ghifar, may Allah forgive her, and Usayyah disobeyed Allah and His Messenger; O Allah, curse Banu Lihyan and those mentioned with them. In this hadith he cursed those the Messenger of Allah (peace and blessings of Allah be upon him) cursed, and in the two hadiths of Ibn Umar (may Allah be pleased with them both) and Abd al-Rahman ibn Abi Bakr, they informed in their hadiths that the Messenger of Allah (peace and blessings of Allah be upon him) abandoned that when the verse we mentioned was revealed to him. In their hadiths is the abrogation as in the hadith of Khufaf ibn Ima', and they are more entitled than the hadith of Ibn Ima', and in that is the obligation of abandoning the qunut also. One of those from whom that is also narrated was al-Bara', and it is narrated from him that the Messenger of Allah (peace and blessings of Allah be upon him) used to perform qunut in the Fajr and Maghrib, and he did not inform of that qunut of his what it is; so it is possible that that qunut be the qunut which Ibn Umar (may Allah be pleased with them both) and Abd al-Rahman ibn Abi Bakr and whoever narrated that with them narrated, then that was abrogated with this verse also. And in this hadith he joined between the Maghrib and the Fajr, mentioning that the Messenger of Allah (peace and blessings of Allah be upon him) used to perform qunut in them. In the agreement of our opponent with us that what he used to do in the Maghrib of that is abrogated, which no one after him may do, is proof that what he used to do in the Fajr is likewise. One of those from whom the qunut in the Fajr from the Messenger of Allah (peace and blessings of Allah be upon him) is also narrated was Anas ibn Malik (may Allah be pleased with him). Amr ibn Ubayd narrated from al-Hasan from Anas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) kept performing qunut after bowing in the morning prayer until he parted from him. So in this hadith he affirmed the qunut in the morning prayer and that it was not abrogated. And there has been narrated from him by other chains contrary to that: Ayyub narrated from Muhammad ibn Sirin, he said: Anas was asked: Did the Messenger of Allah (peace and blessings of Allah be upon him) perform qunut in the Subh prayer? He said: Yes. It was said to him: before bowing or after it? He said: After bowing, briefly. And Ishaq ibn Abdullah ibn Abi Talhah narrated from him that he said: The Messenger of Allah (peace and blessings of Allah be upon him) performed qunut for thirty mornings, against Ri'l and Dhakwan. And Qatadah narrated from him similar to that. And Humayd narrated from him that the Messenger of Allah (peace and blessings of Allah be upon him) only performed qunut for twenty days. All of these have informed from him contrary to what Amr narrated from al-Hasan; and Asim narrated from him the denial of the qunut after bowing originally, and that the Messenger of Allah (peace and blessings of Allah be upon him) only did that for a month, but the qunut is before bowing; so that also contradicted what Amr ibn Ubayd narrated and differed with him. So it is not allowed for anyone to argue in the hadith of Anas (may Allah be pleased with him) with one of the two aspects of what is narrated from Anas (may Allah be pleased with him), because his opponent may argue against him with what is narrated from Anas of what contradicts that. As for his saying: but the qunut is before bowing, he did not mention that from the Prophet (peace and blessings of Allah be upon him); so it is possible that he took that from those after him, or an opinion he held. Others of the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) held contrary to that, so his saying is not more entitled than the saying of whoever differed with him except by a proof clarifying to us. If one says: Abu Ja'far al-Razi narrated from al-Rabi' ibn Anas, he said: I was sitting with Anas ibn Malik (may Allah be pleased with him) when it was said to him: The Messenger of Allah (peace and blessings of Allah be upon him) only performed qunut for a month. He said: The Messenger of Allah (peace and blessings of Allah be upon him) kept performing qunut in the morning prayer until he left this world, it is said to him: it is possible that that qunut be the qunut which Amr narrated from al-Hasan from Anas (may Allah be pleased with him); if it is so, it has been contradicted by what we mentioned. And it is possible that that qunut be the qunut before bowing which Anas (may Allah be pleased with him) mentioned in the hadith of Asim. Nothing is established to us from Anas from the Prophet (peace and blessings of Allah be upon him) on the qunut before bowing, and the abrogation of the qunut after bowing is established from him. And Abu Hurayrah (may Allah be pleased with him) was one of those from whom the qunut in the Fajr from the Messenger of Allah (peace and blessings of Allah be upon him) is also narrated; that qunut is supplication for a people and supplication against others. And in his hadith is that the Messenger of Allah (peace and blessings of Allah be upon him) abandoned that when Allah, Mighty and Majestic, revealed: You have no part in the matter, the verse. If one says: how is it allowed that this be so, when Abu Hurayrah (may Allah be pleased with him) after the Prophet (peace and blessings of Allah be upon him) used to perform qunut in the Subh, then he mentioned what follows.
