2359 - حَدَّثَنَا عَلِيُّ بْنُ شَيْبَةَ ، قَالَ : ثَنَا مُعَاوِيَةُ بْنُ عَمْرٍو الْأَزْدِيُّ ، قَالَ : ثَنَا زَائِدَةُ ، عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ ، عَنْ أَبِي بُرْدَةَ بْنِ أَبِي مُوسَى ، عَنْ أَبِيهِ ، قَالَ : مَرِضَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ : مُرُوا أَبَا بَكْرٍ ، فَلْيُصَلِّ بِالنَّاسِ . فَقَالَتْ عَائِشَةُ رَضِيَ اللهُ عَنْهَا إِنَّ أَبَا بَكْرٍ رَجُلٌ رَقِيقٌ ، فَقَالَ : مُرُوا أَبَا بَكْرٍ فَلْيُصَلِّ بِالنَّاسِ ، فَإِنَّكُنَّ صَوَاحِبُ يُوسُفَ . [1/407] قَالَ : قَامَ أَبُو بَكْرٍ فِي حَيَاةِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ . وَكَانَ مِنَ الْحُجَّةِ عَلَيْهِمْ فِي ذَلِكَ أَنَّهُ قَدْ رُوِيَ هَذَا الْحَدِيثُ الَّذِي قَدْ ذَكَرُوهُ . وَلَكِنَّ أَفْعَالَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي صَلَاتِهِ تِلْكَ تَدُلُّ عَلَى أَنَّهُ كَانَ إِمَامًا ، وَذَلِكَ أَنَّ عَائِشَةَ قَالَتْ فِي حَدِيثِ الْأَسْوَدِ عَنْهَا فَقَعَدَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ يَسَارِ أَبِي بَكْرٍ وَذَلِكَ قُعُودُ الْإِمَامِ لِأَنَّهُ لَوْ كَانَ أَبُو بَكْرٍ إِمَامًا لَهُ ، لَكَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقْعُدُ عَنْ يَمِينِهِ . فَلَمَّا قَعَدَ عَنْ يَسَارِهِ وَكَانَ أَبُو بَكْرٍ عَنْ يَمِينِهِ ، دَلَّ ذَلِكَ عَلَى أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ هُوَ الْإِمَامُ ، وَأَنَّ أَبَا بَكْرٍ هُوَ الْمَأْمُومُ . وَحُجَّةٌ أُخْرَى ، أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا قَالَ فِي حَدِيثِهِ فَأَخَذَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي الْقِرَاءَةِ مِنْ حَيْثُ انْتَهَى أَبُو بَكْرٍ . فَفِي ذَلِكَ مَا يَدُلُّ أَنَّ أَبَا بَكْرٍ قَطَعَ الْقِرَاءَةَ ، وَقَرَأَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ . فَذَلِكَ دَلِيلٌ أَنَّهُ كَانَ الْإِمَامَ ، وَلَوْلَا ذَلِكَ ، لَمْ يَقْرَأْ ، لِأَنَّ تِلْكَ الصَّلَاةَ كَانَتْ صَلَاةً يُجْهَرُ فِيهَا بِالْقِرَاءَةِ ، وَلَوْلَا ذَلِكَ لَمَا عَلِمَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْمَوْضِعَ الَّذِي انْتَهَى إِلَيْهِ أَبُو بَكْرٍ مِنَ الْقِرَاءَةِ ، وَلَا عَلِمَهُ مَنْ خَلْفَ أَبِي بَكْرٍ . فَلَمَّا ثَبَتَ بِمَا وَصَفْنَا أَنَّ تِلْكَ الصَّلَاةَ ، كَانَتْ مِمَّا يُجْهَرُ فِيهَا بِالْقِرَاءَةِ ، وَقَرَأَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِيهَا ، وَكَانَ النَّاسُ جَمِيعًا لَا يَخْتَلِفُونَ أَنَّ الْمَأْمُومَ لَا يَقْرَأُ خَلْفَ الْإِمَامِ ، كَمَا يَقْرَأُ الْإِمَامُ . ثَبَتَ بِذَلِكَ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ فِي تِلْكَ الصَّلَاةِ إِمَامًا . فَهَذَا وَجْهُ هَذَا الْبَابِ مِنْ طَرِيقِ الْآثَارِ . وَأَمَّا وَجْهُهُ مِنْ طَرِيقِ النَّظَرِ ، فَإِنَّا رَأَيْنَا الْأَصْلَ الْمُجْتَمَعَ عَلَيْهِ أَنَّ دُخُولَ الْمَأْمُومِ فِي صَلَاةِ الْإِمَامِ ، قَدْ يُوجِبُ فَرْضًا عَلَى الْمَأْمُومِ ، وَلَمْ يَكُنْ عَلَيْهِ قَبْلَ دُخُولِهِ ، وَلَمْ نَرَهُ يُسْقِطُ عَنْهُ فَرْضًا قَدْ كَانَ عَلَيْهِ قَبْلَ دُخُولِهِ . فَمِنْ ذَلِكَ أَنَّا رَأَيْنَا الْمُسَافِرَ يَدْخُلُ فِي صَلَاةِ الْمُقِيمِ ، فَيَجِبُ عَلَيْهِ أَنْ يُصَلِّيَ صَلَاةَ الْمُقِيمِ أَرْبَعًا ، وَلَمْ يَكُنْ ذَلِكَ وَاجِبًا عَلَيْهِ قَبْلَ دُخُولِهِ مَعَهُ ، وَإِنَّمَا أَوْجَبَهُ عَلَيْهِ دُخُولُهُ مَعَهُ . وَرَأَيْنَا مُقِيمًا لَوْ دَخَلَ فِي صَلَاةِ مُسَافِرٍ صَلَّى بِصَلَاتِهِ ، حَتَّى إِذَا فَرَغَ أَتَى بِتَمَامِ صَلَاةِ الْمُقِيمِ ، فَلَمْ يَسْقُطْ عَنِ الْمُقِيمِ فَرْضٌ بِدُخُولِهِ مَعَ الْمُسَافِرِ ، وَكَانَ فَرْضُهُ عَلَى حَالِهِ غَيْرَ سَاقِطٍ مِنْهُ شَيْءٌ . فَالنَّظَرُ عَلَى ذَلِكَ أَنْ يَكُونَ كَذَلِكَ الصَّحِيحُ الَّذِي كَانَ عَلَيْهِ فَرْضُ الْقِيَامِ إِذَا دَخَلَ مَعَ الْمَرِيضِ ، الَّذِي قَدْ سَقَطَ عَنْهُ فَرْضُ الْقِيَامِ فِي صَلَاتِهِ ، أَنْ لَا يَكُونَ ذَلِكَ الدُّخُولُ مُسْقِطًا عَنْهُ فَرْضًا كَانَ عَلَيْهِ قَبْلَ دُخُولِهِ فِي الصَّلَاةِ . فَإِنْ قَالَ قَائِلٌ ، فَإِنَّا قَدْ رَأَيْنَا الْعَبْدَ الَّذِي لَا جُمُعَةَ عَلَيْهِ ، يَدْخُلُ فِي الْجُمُعَةِ ، فَيُجْزِيهِ مِنَ الظُّهْرِ ، وَيَسْقُطُ عَنْهُ فَرْضٌ قَدْ كَانَ عَلَيْهِ قَبْلَ دُخُولِهِ مَعَ الْإِمَامِ فِيهَا . قِيلَ لَهُ : هَذَا يُؤَكِّدُ مَا قُلْنَا ، وَذَلِكَ أَنَّ الْعَبْدَ لَمْ يَجِبْ عَلَيْهِ جُمُعَةٌ قَبْلَ دُخُولِهِ فِيهَا ، فَلَمَّا دَخَلَ فِيهَا مَعَ مَنْ هِيَ عَلَيْهِ ، كَانَ دُخُولُهُ إِيَّاهَا يُوجِبُ عَلَيْهِ مَا هُوَ وَاجِبٌ عَلَى إِمَامِهِ ، فَصَارَ بِذَلِكَ إِذَا وَجَبَ عَلَيْهِ مَا هُوَ وَاجِبٌ عَلَى إِمَامِهِ ، فِي حُكْمِ [1/408] مُسَافِرٍ لَا جُمُعَةَ عَلَيْهِ دَخَلَ فِي الْجُمُعَةِ ، فَقَدْ صَارَتْ وَاجِبَةً عَلَيْهِ لِوُجُوبِهَا عَلَى إِمَامِهِ ، وَصَارَتْ مُجْزِئَةً عَنْهُ مِنَ الظُّهْرِ ، لِأَنَّهَا صَارَتْ بَدَلًا مِنْهَا . فَكَذَلِكَ الْعَبْدُ ، لَمَّا وَجَبَتْ عَلَيْهِ الْجُمُعَةُ بِدُخُولِهِ فِيهَا أَجْزَأَتْهُ مِنَ الظُّهْرِ ، لِأَنَّهَا صَارَتْ بَدَلًا مِنْهَا . فَقَدْ ثَبَتَ بِمَا ذَكَرْنَا أَنَّ دُخُولَ الرَّجُلِ فِي صَلَاةِ غَيْرِهِ ، قَدْ يُوجِبُ عَلَيْهِ مَا لَمْ يَكُنْ وَاجِبًا عَلَيْهِ قَبْلَ دُخُولِهِ فِيهَا ، وَلَا يَسْقُطُ عَنْهُ مَا كَانَ وَاجِبًا عَلَيْهِ قَبْلَ دُخُولِهِ . فَثَبَتَ بِذَلِكَ أَنَّ الصَّحِيحَ الَّذِي ، الْقِيَامُ فِي الصَّلَاةِ وَاجِبٌ عَلَيْهِ ، إِذَا دَخَلَ مَعَ مَنْ قَدْ سَقَطَ عَنْهُ فَرْضُ الْقِيَامِ فِي صَلَاتِهِ ، لَمْ يَكُنْ يَسْقُطُ عَنْهُ بِدُخُولِهِ مِنَ الْقِيَامِ مَا كَانَ وَاجِبًا عَلَيْهِ قَبْلَ ذَلِكَ . وَهَذَا قَوْلُ أَبِي حَنِيفَةَ ، وَأَبِي يُوسُفَ رَحِمَهُمُ اللهُ . وَكَانَ مُحَمَّدٌ الْحَسَنُ رَحِمَهُ اللهُ يَقُولُ : لَا يَجُوزُ لِصَحِيحٍ أَنْ يَأْتَمَّ بِمَرِيضٍ يُصَلِّي قَاعِدًا ، وَإِنْ كَانَ يَرْكَعُ وَيَسْجُدُ . وَيَذْهَبُ إِلَى أَنَّ مَا كَانَ مِنْ صَلَاةِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَاعِدًا فِي مَرَضِهِ بِالنَّاسِ وَهُمْ قِيَامٌ مَخْصُوصٌ ، لِأَنَّهُ قَدْ فَعَلَ فِيهَا مَا لَا يَجُوزُ لِأَحَدٍ بَعْدَهُ أَنْ يَفْعَلَهُ ، مِنْ أَخْذِهِ فِي الْقِرَاءَةِ مِنْ حَيْثُ انْتَهَى أَبُو بَكْرٍ ، وَخُرُوجِ أَبِي بَكْرٍ رَضِيَ اللهُ عَنْهُ مِنَ الْإِمَامَةِ إِلَى أَنْ صَارَ مَأْمُومًا فِي صَلَاةٍ وَاحِدَةٍ ، وَهَذَا لَا يَجُوزُ لِأَحَدٍ مِنْ بَعْدِهِ ، بِاتِّفَاقِ الْمُسْلِمِينَ جَمِيعًا فَدَلَّ ذَلِكَ عَلَى أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ، قَدْ كَانَ خُصَّ فِي صَلَاتِهِ تِلْكَ بِمَا مُنِعَ مِنْهُ غَيْرُهُ .
EnglishUnverified translation
2359 - 'Ali ibn Shaybah narrated to us, he said: Mu'awiyah ibn 'Amr al-Azdi narrated to us, he said: Za'idah narrated to us, from 'Abd al-Malik ibn 'Umayr, from Abu Burdah ibn Abi Musa, from his father, he said: The Prophet (peace and blessings of Allah be upon him) fell ill, so he said: Command Abu Bakr to lead the people in prayer. So 'A'ishah, may Allah be pleased with her, said: Abu Bakr is a tender man; so he said: Command Abu Bakr to lead the people in prayer, for you are the companions of Yusuf. He said: Abu Bakr stood in the lifetime of the Messenger of Allah (peace and blessings of Allah be upon him). And from the proof against them therein was that this hadith which they mentioned has been narrated. But the deeds of the Prophet (peace and blessings of Allah be upon him) in that prayer of his indicate that he was the imam, and that is that 'A'ishah said in the hadith of al-Aswad from her: so the Messenger of Allah (peace and blessings of Allah be upon him) sat to the left of Abu Bakr, and that is the sitting of the imam; for had Abu Bakr been his imam, the Prophet (peace and blessings of Allah be upon him) would have sat to his right. So when he sat to his left with Abu Bakr to his right, that indicated that the Prophet (peace and blessings of Allah be upon him) was the imam, and that Abu Bakr was the follower. And another proof: that 'Abdullah ibn 'Abbas, may Allah be pleased with them both, said in his hadith: so the Messenger of Allah (peace and blessings of Allah be upon him) took up the recitation from where Abu Bakr had reached. In that is what indicates that Abu Bakr stopped the recitation, and the Prophet (peace and blessings of Allah be upon him) recited. That is proof that he was the imam; for otherwise he would not have recited, because that prayer was a prayer in which recitation is aloud, and otherwise the Messenger of Allah (peace and blessings of Allah be upon him) would not have known the place Abu Bakr had reached in the recitation, nor would those behind Abu Bakr have known it. So when it was established by what we described that that prayer was among those in which recitation is aloud, and the Messenger of Allah (peace and blessings of Allah be upon him) recited therein, and all people do not differ that the follower does not recite behind the imam as the imam recites, it was thereby established that the Messenger of Allah (peace and blessings of Allah be upon him) was in that prayer the imam. So this is the aspect of this chapter by way of the reports. As for its aspect by way of reflection, we saw the agreed-upon principle that the follower's entering into the imam's prayer may impose an obligation upon the follower which was not upon him before entering, and we did not see it lift from him an obligation which was upon him before entering. From that is that we saw the traveler enter into the resident's prayer, so it becomes obligatory upon him to pray the resident's prayer of four, which was not obligatory upon him before entering with him; rather his entering with him imposed it upon him. And we saw that had a resident entered into a traveler's prayer, he would pray with his prayer until when he finished he would complete the resident's prayer, and no obligation falls from the resident by entering with the traveler, and his obligation remained as it was with nothing falling from it. So reflection thereupon is that likewise the healthy one upon whom standing in prayer was obligatory, when he enters with the sick one from whom the obligation of standing in his prayer has fallen, that entering does not lift from him an obligation which was upon him before entering the prayer. So if one says: we have seen the slave upon whom there is no Friday, enter into the Friday, and it suffices him for Zuhr, and an obligation which was upon him before entering with the imam therein falls from him. It is said to him: this confirms what we said, and that is that Friday was not obligatory upon the slave before entering therein; so when he entered therein with one upon whom it is obligatory, his entering it imposed upon him what is obligatory upon his imam, so thereby when what is obligatory upon his imam became obligatory upon him, he became in the ruling of a traveler upon whom there is no Friday who entered into the Friday, and it became obligatory upon him due to its being obligatory upon his imam, and it sufficed him for Zuhr because it became a substitute for it. So likewise the slave: when Friday became obligatory upon him by entering therein, it sufficed him for Zuhr because it became a substitute for it. So it was established by what we mentioned that a man's entering into another's prayer may impose upon him what was not obligatory upon him before entering therein, and does not lift from him what was obligatory upon him before entering. So it was thereby established that the healthy one upon whom standing in prayer is obligatory, when he enters with one from whom the obligation of standing in his prayer has fallen, his entering does not lift from standing what was obligatory upon him before that. And this is the saying of Abu Hanifah and Abu Yusuf, may Allah have mercy upon them. And Muhammad al-Hasan, may Allah have mercy upon him, would say: it is not permitted for a healthy one to follow a sick one praying sitting, even if he bows and prostrates. And he holds that what was of the Messenger of Allah's praying sitting in his illness with the people standing was particular, because he did therein what is not permitted for anyone after him to do: his taking up the recitation from where Abu Bakr had reached, and Abu Bakr's exiting, may Allah be pleased with him, from imamate to becoming a follower in a single prayer, and this is not permitted for anyone after him, by agreement of all the Muslims; so that indicated that the Messenger of Allah (peace and blessings of Allah be upon him) was singled out in that prayer of his with what others were barred from.
