2604 - حَدَّثَنَا ابْنُ مَرْزُوقٍ ، قَالَ : ثَنَا أَبُو عَاصِمٍ ، عَنْ عُثْمَانَ بْنِ الْأَسْوَدِ ، قَالَ : سَمِعْتُ عَطَاءً يَقُولُ : صَلَّى عُمَرُ بْنُ الْخَطَّابِ رَضِيَ اللهُ عَنْهُ بِأَصْحَابِهِ ، فَسَلَّمَ فِي رَكْعَتَيْنِ ثُمَّ انْصَرَفَ ، فَقِيلَ لَهُ ذَلِكَ فَقَالَ : إِنِّي جَهَّزْتُ عِيرًا مِنَ الْعِرَاقِ بِأَحْمَالِهَا وَأَحْقَابِهَا حَتَّى وَرَدَتِ الْمَدِينَةَ فَصَلَّى بِهِمْ أَرْبَعَ رَكَعَاتٍ . [1/449] فَدَلَّ تَرْكُ عُمَرَ رَضِيَ اللهُ عَنْهُ لِمَا قَدْ عَلِمَهُ مِنْ فِعْلِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي مِثْلِ هَذَا ، وَعَمَلُهُ بِخِلَافِهِ عَلَى نَسْخِ ذَلِكَ عِنْدَهُ ، وَعَلَى أَنَّ الْحُكْمَ كَانَ فِي تِلْكَ الْحَادِثَةِ فِي زَمَنِهِ ، بِخِلَافِ مَا كَانَ فِي يَوْمِ ذِي الْيَدَيْنِ . وَقَدْ كَانَ فِعْلُ عُمَرَ رَضِيَ اللهُ عَنْهُ هَذَا أَيْضًا بِحَضْرَةِ أَصْحَابِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الَّذِينَ قَدْ حَضَرَ بَعْضُهُمْ فِعْلَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَوْمَ ذِي الْيَدَيْنِ فِي صَلَاتِهِ ، فَلَمْ يُنْكِرُوا ذَلِكَ عَلَيْهِ ، وَلَمْ يَقُولُوا لَهُ إِنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَدْ فَعَلَ يَوْمَ ذِي الْيَدَيْنِ خِلَافَ مَا فَعَلْتَ . فَدَلَّ ذَلِكَ أَيْضًا عَلَى أَنَّهُمْ قَدْ كَانُوا عَلِمُوا مِنْ نَسْخِ ذَلِكَ مَا قَدْ كَانَ عُمَرُ رَضِيَ اللهُ عَنْهُ عَلِمَهُ . وَمِمَّا يَدُلُّ أَيْضًا عَلَى أَنَّ ذَلِكَ مَنْسُوخٌ ، وَأَنَّ الْعَمَلَ عَلَى خِلَافِهِ أَنَّ الْأُمَّةَ قَدْ أَجْمَعَتْ مِنَ الْأَفْعَالِ أَنَّ رَجُلًا لَوْ تَرَكَ إِمَامُهُ مِنْ صَلَاتِهِ شَيْئًا أَنَّهُ يُسَبِّحُ بِهِ ، لِيُعْلِمَ إِمَامَهُ [مَا] قَدْ تَرَكَ ، فَيَأْتِيَ بِهِ ، وَذُو الْيَدَيْنِ فَلَمْ يُسَبِّحْ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَوْمَئِذٍ ، وَلَا أَنْكَرَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَلَامَهُ إِيَّاهُ . فَدَلَّ ذَلِكَ أَيْضًا أَنَّ مَا عَلَّمَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ النَّاسَ مِنَ التَّسْبِيحِ لِنَائِبَةٍ تَنُوبُهُمْ فِي صَلَاتِهِمْ كَانَ مُتَأَخِّرًا عَنْ ذَلِكَ . وَفِي حَدِيثِ أَبِي هُرَيْرَةَ أَيْضًا وَعِمْرَانَ رَضِيَ اللهُ عَنْهُمَا مَا يَدُلُّ عَلَى النَّسْخِ وَذَلِكَ أَنَّ أَبَا هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ : سَلَّمَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي رَكْعَتَيْنِ ، ثُمَّ مَضَى إِلَى خَشَبَةٍ فِي الْمَسْجِدِ . وَقَالَ عِمْرَانُ : ثُمَّ مَضَى إِلَى حُجْرَتِهِ . فَدَلَّ ذَلِكَ عَلَى أَنَّهُ قَدْ كَانَ صَرَفَ وَجْهَهُ عَنِ الْقِبْلَةِ ، وَعَمِلَ عَمَلًا فِي الصَّلَاةِ لَيْسَ مِنْهَا مِنَ الْمَشْيِ وَغَيْرِهِ . فَيَجُوزُ هَذَا لِأَحَدٍ الْيَوْمَ أَنْ يُصِيبَهُ ذَلِكَ وَقَدْ بَقِيَتْ عَلَيْهِ مِنْ صَلَاتِهِ بَقِيَّةٌ ، فَلَا يُخْرِجُهُ ذَلِكَ مِنَ الصَّلَاةِ . فَإِنْ قَالَ قَائِلٌ : نَعَمْ ، لَا يُخْرِجُهُ ذَلِكَ مِنَ الصَّلَاةِ ، لِأَنَّهُ فَعَلَهُ وَلَا يَرَى أَنَّهُ فِي الصَّلَاةِ . لَزِمَهُ أَنْ يَقُولَ : لَوْ طَعِمَ أَيْضًا أَوْ شَرِبَ وَهَذِهِ حَالَتُهُ ، لَمْ يُخْرِجْهُ ذَلِكَ مِنَ الصَّلَاةِ ، وَكَذَلِكَ إِنْ بَاعَ أَوِ اشْتَرَى أَوْ جَامَعَ أَهْلَهُ ، فَكَفَى بِقَوْلِهِ فَسَادًا أَنْ يَلْزَمَ هَذَا قَائِلَهُ . فَإِنْ كَانَ شَيْءٌ مِمَّا ذَكَرْنَا ، يَخْرُجُ الرَّجُلُ مِنْ صَلَاتِهِ ، إِنْ فَعَلَهُ عَلَى أَنَّهُ يَرَى أَنَّهُ لَيْسَ فِيهَا كَذَلِكَ الْكَلَامُ الَّذِي لَيْسَ مِنْهَا يُخْرِجُهُ مِنْ صَلَاتِهِ وَإِنْ كَانَ قَدْ تَكَلَّمَ بِهِ ، وَهُوَ لَا يَرَى أَنَّهُ فِيهَا . وَقَدْ زَعَمَ الْقَائِلُ بِحَدِيثِ ذِي الْيَدَيْنِ أَنَّ خَبَرَ الْوَاحِدِ يَقُومُ بِهِ الْحُجَّةُ ، وَيَجِبُ بِهِ الْعَمَلُ ، فَقَدْ أَخْبَرَ ذُو الْيَدَيْنِ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِمَا أَخْبَرَهُ بِهِ ، وَهُوَ رَجُلٌ مِنْ أَصْحَابِهِ مَأْمُونٌ ، فَالْتَفَتَ بَعْدَ إِخْبَارِهِ إِيَّاهُ بِذَلِكَ إِلَى أَصْحَابِهِ فَقَالَ : أَقَصُرَتِ الصَّلَاةُ ؟ . فَكَانَ مُتَكَلِّمًا بِذَلِكَ بَعْدَ عِلْمِهِ بِأَنَّهُ فِي الصَّلَاةِ ، عَلَى مَذْهَبِ هَذَا الْمُخَالِفِ لَنَا فَلَمْ يَكُنْ ذَلِكَ مُخْرِجًا لَهُ مِنَ الصَّلَاةِ . فَقَدْ لَزِمَهُ بِهَذَا عَلَى أَصْلِهِ أَنَّ ذَلِكَ الْكَلَامَ كَانَ قَبْلَ نَسْخِ الْكَلَامِ فِي الصَّلَاةِ . وَحُجَّةٌ أُخْرَى أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَمَّا أَقْبَلَ عَلَى النَّاسِ فَقَالَ : أَصَدَقَ ذُو الْيَدَيْنِ قَالُوا : نَعَمْ . وَقَدْ كَانَ يُمْكِنُهُمْ أَنْ يُومِئُوا إِلَيْهِ بِذَلِكَ فَيَعْلَمَهُ مِنْهُمْ ، فَقَدْ كَلَّمُوهُ بِمَا كَلَّمُوهُ بِهِ ، عَلَى عِلْمٍ مِنْهُمْ أَنَّهُمْ فِي الصَّلَاةِ ، فَلَمْ يُنْكِرْ ذَلِكَ عَلَيْهِمْ ، وَلَمْ يَأْمُرْهُمْ بِالْإِعَادَةِ . [1/450] فَدَلَّ ذَلِكَ أَنَّ مَا ذَكَرْنَا ، مِمَّا كَانَ فِي حَدِيثِ ذِي الْيَدَيْنِ ، كَانَ قَبْلَ نَسْخِ الْكَلَامِ . فَإِنْ قَالَ قَائِلٌ : وَكَيْفَ يَجُوزُ أَنْ يَكُونَ هَذَا قَبْلَ نَسْخِ الْكَلَامِ فِي الصَّلَاةِ وَأَبُو هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَدْ كَانَ حَاضِرًا ذَلِكَ ، وَإِسْلَامُ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ إِنَّمَا كَانَ قَبْلَ وَفَاةِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِثَلَاثِ سِنِينَ ؟ وَذَكَرَ فِي ذَلِكَ مَا . في طبعة عالم الكتب : عملوا ، والمثبت من النسخة الأزهرية .
EnglishUnverified translation
2604 - Ibn Marzuq narrated to us, he said: Abu Asim narrated to us, from Uthman ibn al-Aswad, he said: I heard Ata say: Umar ibn al-Khattab, may Allah be pleased with him, led his companions in prayer and gave salutation in two rakahs, then left; it was said to him, and he said: I had prepared a caravan from Iraq with its loads and saddle-bags until it reached Madinah. Then he prayed four rakahs with them. The abandonment by Umar, may Allah be pleased with him, of what he knew of the act of the Messenger of Allah (peace and blessings of Allah be upon him) in the like of this, and his acting contrary to it, indicates its abrogation in his view, and that the ruling in that incident in his time was contrary to what was on the day of Dhu al-Yadayn. This act of Umar, may Allah be pleased with him, was also in the presence of the Companions of the Messenger of Allah (peace and blessings of Allah be upon him), some of whom had attended the act of the Messenger of Allah (peace and blessings of Allah be upon him) on the day of Dhu al-Yadayn in his prayer, yet they did not object to him, nor say to him: The Messenger of Allah (peace and blessings of Allah be upon him) did on the day of Dhu al-Yadayn contrary to what you did. That also indicates that they knew of its abrogation what Umar, may Allah be pleased with him, knew. Of what also indicates that it is abrogated and that practice is contrary to it is that the ummah has agreed in practice that if a man's imam omits something of his prayer, he says Subhan Allah to him to inform his imam of what he omitted, so he performs it; whereas Dhu al-Yadayn did not say Subhan Allah to the Messenger of Allah (peace and blessings of Allah be upon him) on that day, nor did the Messenger of Allah (peace and blessings of Allah be upon him) object to his speaking to him. That also indicates that what the Messenger of Allah (peace and blessings of Allah be upon him) taught the people of tasbih for a contingency befalling them in their prayer was later than that. In the hadith of Abu Hurayrah and Imran, may Allah be pleased with them both, is also what indicates abrogation: Abu Hurayrah, may Allah be pleased with him, said: The Messenger of Allah (peace and blessings of Allah be upon him) gave salutation in two rakahs, then went to a wooden post in the mosque. And Imran said: Then he went to his chamber. That indicates that he had turned his face from the qiblah and performed in prayer an act not of it, of walking and otherwise. Is it permissible for anyone today whom that befalls, while a remainder of his prayer remains upon him, that it does not take him out of prayer? If one says: Yes, it does not take him out of prayer, because he did it without seeing himself as in prayer, he must say: If he also ate or drank in that state, it would not take him out of prayer, and likewise if he bought or sold or had intercourse with his wife; the corruption of his saying suffices to bind its speaker to this. If anything we mentioned takes a man out of his prayer if he does it while seeing himself as not in it, likewise speech which is not of it takes him out of his prayer even if he spoke it while not seeing himself as in it. The proponent of the hadith of Dhu al-Yadayn claimed that the report of a single narrator establishes proof and obliges action; Dhu al-Yadayn informed the Messenger of Allah (peace and blessings of Allah be upon him) of what he informed him, while he is a trustworthy man among his Companions, yet after his informing him of that, he turned to his Companions and said: Has the prayer been shortened? So he was speaking with that after knowing he was in prayer, according to this opponent of ours, yet that did not take him out of prayer. Thus by this he is bound upon his principle that that speech was before the abrogation of speech in prayer. Another proof: When the Messenger of Allah (peace and blessings of Allah be upon him) turned to the people and said: Has Dhu al-Yadayn spoken truth? They said: Yes. They could have gestured to him of that so he would know it from them, yet they spoke to him with what they spoke, knowing they were in prayer, and he did not object to them nor order them to repeat. That indicates that what we mentioned of what was in the hadith of Dhu al-Yadayn was before the abrogation of speech. If one says: How can this be before the abrogation of speech in prayer, when Abu Hurayrah, may Allah be pleased with him, had attended that, while the Islam of Abu Hurayrah, may Allah be pleased with him, was only three years before the death of the Prophet (peace and blessings of Allah be upon him)? And he mentioned concerning that what they acted upon.
