4385 - حَدَّثَنَا رَبِيعٌ الْمُؤَذِّنُ ، قَالَ : ثَنَا شُعَيْبُ بْنُ اللَّيْثِ ، قَالَ : ثَنَا اللَّيْثُ ، عَنْ بُكَيْرٍ ، عَنْ أَبِي مُرَّةَ مَوْلَى عَقِيلٍ ، عَنْ حَكِيمِ بْنِ عِقَالٍ ، قَالَ : سَأَلْتُ عَائِشَةَ : ( مَا يَحْرُمُ عَلَيَّ مِنِ امْرَأَتِي إِذَا حَاضَتْ ؟ ) قَالَتْ : فَرْجُهَا . فَهَذَا وَجْهُ هَذَا الْبَابِ مِنْ طَرِيقِ تَصْحِيحِ مَعَانِي الْآثَارِ . وَأَمَّا وَجْهُهُ مِنْ طَرِيقِ النَّظَرِ ، فَإِنَّا رَأَيْنَا الْمَرْأَةَ قَبْلَ أَنْ تَحِيضَ ، لِزَوْجِهَا أَنْ يُجَامِعَهَا فِي فَرْجِهَا ، وَلَهُ مِنْهَا مَا فَوْقَ الْإِزَارِ ، وَمَا تَحْتَ الْإِزَارِ أَيْضًا . ثُمَّ إِذَا حَاضَتْ ، حَرُمَ عَلَيْهِ الْجِمَاعُ فِي فَرْجِهَا ، وَحَلَّ لَهُ مِنْهَا مَا فَوْقَ الْإِزَارِ بِاتِّفَاقِهِمْ . وَاخْتَلَفُوا فِيمَا تَحْتَ الْإِزَارِ عَلَى مَا ذَكَرْنَا ، فَأَبَاحَهُ بَعْضُهُمْ ، فَجَعَلَ حُكْمَهُ حُكْمَ مَا فَوْقَ الْإِزَارِ ، وَمَنَعَ مِنْهُ بَعْضُهُمْ ، فَجَعَلَ حُكْمَهُ حُكْمَ الْجِمَاعِ فِي الْفَرَجِ . فَلَمَّا اخْتَلَفُوا فِي ذَلِكَ وَجَبَ النَّظَرُ ، لِنَعْلَمَ أَيَّ الْوَجْهَيْنِ هُوَ أَشْبَهُ بِهِ ، فَيُحْكَمَ لَهُ بِحُكْمِهِ ؟ [3/39] فَرَأَيْنَا الْجِمَاعَ فِي الْفَرْجِ ، يُوجِبُ الْحَدَّ وَالْمَهْرَ وَالْغُسْلَ ، وَرَأَيْنَا الْجِمَاعَ فِيمَا سِوَى الْفَرْجِ لَا يُوجِبُ مِنْ ذَلِكَ شَيْئًا ، وَيَسْتَوِي فِي ذَلِكَ حُكْمُ مَا فَوْقَ الْإِزَارِ ، وَمَا تَحْتَ الْإِزَارِ . فَثَبَتَ بِمَا ذَكَرْنَا أَنَّ حُكْمَ مَا تَحْتَ الْإِزَارِ أَشْبَهُ بِمَا فَوْقَ الْإِزَارِ مِنْهُ بِالْجِمَاعِ فِي الْفَرْجِ . فَالنَّظَرُ عَلَى ذَلِكَ أَنْ يَكُونَ كَذَلِكَ هُوَ فِي حُكْمِ الْحَائِضِ ، فَيَكُونُ حُكْمُهُ حُكْمَ الْجِمَاعِ فَوْقَ الْإِزَارِ ، لَا حُكْمَ الْجِمَاعِ فِي الْفَرْجِ . وَهَذَا قَوْلُ مُحَمَّدِ بْنِ الْحَسَنِ رَحْمَةُ اللهِ عَلَيْهِ ، وَبِهِ نَأْخُذُ . قَالَ أَبُو جَعْفَرٍ رَضِيَ اللهُ عَنْهُ : ثُمَّ نَظَرْتُ بَعْدَ ذَلِكَ فِي هَذَا الْبَابِ ، وَفِي تَصْحِيحِ الْآثَارِ فِيهِ ، فَإِذَا هِيَ تَدُلُّ عَلَى مَا ذَهَبَ إِلَيْهِ أَبُو حَنِيفَةَ رَحْمَةُ اللهِ عَلَيْهِ ، لَا عَلَى مَا ذَهَبَ إِلَيْهِ مُحَمَّدٌ . وَذَلِكَ أَنَّا وَجَدْنَاهَا عَلَى ثَلَاثَةِ أَنْوَاعٍ : فَنَوْعٌ مِنْهَا مَا رُوِيَ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ كَانَ يُبَاشِرُ نِسَاءَهُ وَهُنَّ حُيَّضٌ فَوْقَ الْإِزَارِ ، فَلَمْ يَكُنْ فِي ذَلِكَ دَلِيلٌ عَلَى مَنْعِ الْمَحِيضِ مِنَ الْمُبَاشَرَةِ تَحْتَ الْإِزَارِ ، لِمَا قَدْ ذَكَرْنَاهُ فِي مَوْضِعِهِ مِنْ هَذَا الْبَابِ . وَنَوْعٌ آخَرُ مِنْهَا ، وَهُوَ مَا رَوَى عُمَيْرٌ مَوْلَى عُمَرَ ، عَنْ عُمَرَ رَضِيَ اللهُ تَعَالَى عَنْهُ ، عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ، عَلَى مَا ذَكَرْنَاهُ فِي مَوْضِعِهِ . فَكَانَ فِي ذَلِكَ دَلِيلٌ عَلَى الْمَنْعِ مِنْ جِمَاعِ الْحُيَّضِ تَحْتَ الْإِزَارِ ؛ لِأَنَّ مَا فِيهِ مِنْ كَلَامِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ، وَذِكْرُهُ مَا فَوْقَ الْإِزَارِ ، فَإِنَّمَا هُوَ جَوَابٌ لِسُؤَالِ عُمَرَ رَضِيَ اللهُ تَعَالَى عَنْهُ إِيَّاهُ : مَا لِلرَّجُلِ مِنِ امْرَأَتِهِ إِذَا كَانَتْ حَائِضًا ؟ فَقَالَ : لَهُ مَا فَوْقَ الْإِزَارِ ، فَكَانَ ذَلِكَ جَوَابَ سُؤَالِهِ ، لَا نُقْصَانَ فِيهِ وَلَا تَقْصِيرَ . وَنَوْعٌ آخَرُ مَا هُوَ ، مَا رُوِيَ عَنْ أَنَسٍ رَضِيَ اللهُ تَعَالَى عَنْهُ ، عَلَى مَا قَدْ ذَكَرْنَاهُ عَنْهُ ، فَذَلِكَ مُبِيحٌ لِإِتْيَانِ الْحُيَّضِ دُونَ الْفَرْجِ ، وَإِنْ كَانَ تَحْتَ الْإِزَارِ . فَأَرَدْنَا أَنْ نَنْظُرَ أَيَّ هَذَيْنِ النَّوْعَيْنِ تَأَخَّرَ عَنْ صَاحِبِهِ ، فَنَجْعَلَهُ نَاسِخًا لَهُ ؟ فَنَظَرْنَا فِي ذَلِكَ ، فَإِذَا حَدِيثُ أَنَسٍ فِيهِ إِخْبَارٌ عَمَّا كَانَتِ الْيَهُودُ عَلَيْهِ ، وَقَدْ كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُحِبُّ مُوَافَقَةَ أَهْلِ الْكِتَابِ فِيمَا لَمْ يُؤْمَرْ فِيهِ بِخِلَافِهِمْ ، قَدْ رَوَيْنَا ذَلِكَ ، عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا فِي كِتَابِ ( الْجَنَائِزِ ) ، وَكَذَلِكَ أَمَرَهُ اللهُ تَعَالَى فِي قَوْلِهِ : { أُولَئِكَ الَّذِينَ هَدَى اللهُ فَبِهُدَاهُمُ اقْتَدِهِ } . فَكَانَ عَلَيْهِ اتِّبَاعُ مَنْ تَقَدَّمَهُ مِنَ الْأَنْبِيَاءِ حَتَّى يَحْدُثَ لَهُ شَرِيعَةٌ تَنْسَخُ شَرِيعَتَهُ . فَكَانَ الَّذِي نَسَخَ مَا كَانَتِ الْيَهُودُ عَلَيْهِ مِنِ اجْتِنَابِ كَلَامِ الْحَائِضِ وَمُؤَاكَلَتِهَا وَالِاجْتِمَاعِ مَعَهَا فِي بَيْتٍ ، هُوَ مَا هُوَ فِي حَدِيثِ أَنَسٍ رَضِيَ اللهُ عَنْهُ ، لَا وَاسِطَةَ بَيْنَهُمَا . فَفِي حَدِيثِ أَنَسٍ رَضِيَ اللهُ عَنْهُ هَذَا إِبَاحَةُ جِمَاعِهَا فِيمَا دُونَ الْفَرْجِ . [3/40] وَكَانَ الَّذِي فِي حَدِيثِ عُمَرَ الْإِبَاحَةَ لِمَا فَوْقَ الْإِزَارِ ، وَالْمَنْعَ مَا تَحْتَ الْإِزَارِ . فَاسْتَحَالَ أَنْ يَكُونَ ذَلِكَ مُتَقَدِّمًا لِحَدِيثِ أَنَسٍ رَضِيَ اللهُ عَنْهُ إِذَا كَانَ حَدِيثُ أَنَسٍ رَضِيَ اللهُ عَنْهُ هُوَ النَّاسِخَ لِاجْتِنَابِ الِاجْتِمَاعِ مَعَ الْحَائِضِ ، وَمُؤَاكَلَتِهَا وَمُشَارَبَتِهَا . فَثَبَتَ : أَنَّهُ مُتَأَخِّرٌ عَنْهُ ، وَنَاسِخٌ لِبَعْضِ الَّذِي أُبِيحَ فِيهِ . فَثَبَتَ بِذَلِكَ مَا ذَهَبَ إِلَيْهِ أَبُو حَنِيفَةَ رَحْمَةُ اللهِ عَلَيْهِ مِنْ هَذَا بِتَصْحِيحِ الْآثَارِ ، وَانْتَفَى مَا ذَهَبَ إِلَيْهِ مُحَمَّدٌ رَحْمَةُ اللهِ عَلَيْهِ .
EnglishUnverified translation
4385 - Rabi' al-Mu'adhdhin narrated to us, he said: Shu'ayb ibn al-Layth narrated to us, he said: al-Layth narrated to us, from Bukayr, from Abu Murrah, freedman of 'Aqil, from Hakim ibn 'Iqal, he said: I asked 'A'ishah: (What is forbidden to me of my wife when she menstruates?) She said: Her private part. So this is the aspect of this chapter by way of authenticating the meanings of the reports. As for its aspect by way of analogy, we consider the woman before menstruation, her husband may have intercourse with her in her private part, and he has of her what is above the waist-wrapper, and what is beneath the waist-wrapper also. Then when she menstruates, intercourse in her private part becomes forbidden to him, and what is above the waist-wrapper becomes lawful to him by their agreement. And they differed regarding what is beneath the waist-wrapper upon what we mentioned, so some permitted it, making its ruling the ruling of what is above the waist-wrapper, and some prohibited it, making its ruling the ruling of intercourse in the private part. So when they differed in that, analogy was necessary, to know which of the two aspects it most resembles, so it be judged with its ruling. So we consider intercourse in the private part obligates the hadd, the dower, and ghusl, and we consider intercourse in other than the private part obligates none of that, and the ruling of what is above the waist-wrapper and what is beneath it is equal in that. So it is established by what we mentioned that the ruling of what is beneath the waist-wrapper more resembles what is above the waist-wrapper than intercourse in the private part. So by analogy upon that it is likewise in the ruling of the menstruating woman, its ruling being the ruling of intercourse above the waist-wrapper, not the ruling of intercourse in the private part. And this is the view of Muhammad ibn al-Hasan, may Allah have mercy on him, and we take it. Abu Ja'far, may Allah be pleased with him, said: Then I looked after that in this chapter, and in authenticating the reports in it, and they indicate what Abu Hanifah, may Allah have mercy on him, went to, not what Muhammad went to. And that is that we found them of three types: a type of them what is narrated from the Messenger of Allah (peace and blessings of Allah be upon him) that he used to touch his wives while menstruating above the waist-wrapper, so there was in that no proof of prohibiting the menstruating woman from touching beneath the waist-wrapper, for what we mentioned in its place of this chapter. And another type of them, and it is what 'Umayr, freedman of 'Umar, narrated from 'Umar, may Allah Almighty be pleased with him, from the Messenger of Allah (peace and blessings of Allah be upon him), upon what we mentioned in its place. So in that was proof of prohibiting intimacy with menstruating women beneath the waist-wrapper; because what is in it of the speech of the Messenger of Allah (peace and blessings of Allah be upon him), and his mentioning what is above the waist-wrapper, is only an answer to 'Umar's question to him, may Allah Almighty be pleased with him: What belongs to a man of his wife when menstruating? So he said: For him is what is above the waist-wrapper, so that was an answer to his question, with no deficiency nor shortcoming in it. And another type which is what is narrated from Anas, may Allah Almighty be pleased with him, upon what we mentioned from him, so that permits intimacy with menstruating women besides the private part, even if beneath the waist-wrapper. So we wanted to see which of these two types is later than the other, to make it abrogating it. So we looked in that, and the hadith of Anas in it is information of what the Jews were upon, and the Messenger of Allah (peace and blessings of Allah be upon him) used to love agreeing with the People of the Book in what he had not been commanded to oppose them in - we have narrated that from Ibn 'Abbas, may Allah be pleased with them both, in the Book of Funerals - and likewise Allah Almighty commanded him in His saying: Those are they whom Allah guided, so follow their guidance. So upon him was following those before him of the prophets until a law comes to him abrogating their law. So what abrogated what the Jews were upon of avoiding the speech of the menstruating woman and eating with her and gathering with her in a house, is what is in the hadith of Anas, may Allah be pleased with him, with no intermediary between them. So in this hadith of Anas, may Allah be pleased with him, is permission of intimacy with her in other than the private part. And what is in the hadith of 'Umar is permission for what is above the waist-wrapper, and prohibition of what is beneath the waist-wrapper. So it is impossible that it be prior to the hadith of Anas, may Allah be pleased with him, when the hadith of Anas, may Allah be pleased with him, is the abrogator of avoiding gathering with the menstruating woman, and eating and drinking with her. So it is established: That it is later than it, and abrogating part of what was permitted in it. So by that is established what Abu Hanifah, may Allah have mercy on him, went to of this by authenticating the reports, and what Muhammad, may Allah have mercy on him, went to is negated.
