Dalil
العربية

Sahih Ibn Khuzaymah 234

✧ Chapter Groups on Supererogatory Acts of Purification

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234 أَخْبَرَنَا أَبُو طَاهِرٍ، قَالَ: حَدَّثَنَا أَبُو بَكْرٍ، قَالَ: سَمِعْتُ أَحْمَدَ بْنَ الْمِقْدَامِ الْعِجْلِيَّ يَقُولُ:

حَدَّثَنَا سَعِيدُ بْنُ الرَّبِيعِ، عَنْ شُعْبَةَ بِهَذَا الْحَدِيثِ. قَالَ شُعْبَةُ: هَذَا ثُلُثُ رَأْسِ مَالِي. قَالَ أَبُو بَكْرٍ: قَدْ كُنْتُ بَيَّنْتُ فِي كِتَابِ الْبُيُوعِ أَنَّ بَيْنَ الْمَكْرُوهِ وَبَيْنَ الْمُحَرَّمِ فُرْقَانًا، وَاسْتَدْلَلْتُ عَلَى الْفَرْقِ بَيْنَهُمَا بِقَوْلِ النَّبِيِّ ﷺ: " إِنَّ اللهَ كَرِهَ لَكُمْ ثَلَاثًا، وَحَرَّمَ عَلَيْكُمْ ثَلَاثًا، كَرِهَ لَكُمْ قِيلَ وَقَالَ، وَكَثْرَةَ السُّؤَالِ، وَإِضَاعَةَ الْمَالِ، وَحَرَّمَ عَلَيْكُمْ عُقُوقَ الْأُمَّهَاتِ، وَوَأْدَ الْبَنَاتِ، وَمَنَعَ وَهَاتِ ". فَفَرَّقَ بَيْنَ الْمَكْرُوهِ، وَبَيْنَ الْمُحَرَّمِ بِقَوْلِهِ فِي خَبَرِ الْمُهَاجِرِ بْنِ قُنْفُذٍ: " كَرِهْتُ أَنْ أَذْكُرَ اللهَ إِلَّا عَلَى طُهْرٍ "، قَدْ يَجُوزُ أَنْ يَكُونَ إِنَّمَا كَرِهَ ذَلِكَ إِذِ الذِّكْرُ عَلَى طُهْرٍ أَفْضَلُ لَا أَنَّ ذِكْرَ اللهِ عَلَى غَيْرِ طُهْرٍ مُحَرَّمٌ، إِذِ النَّبِيُّ ﷺ قَدْ كَانَ يَقْرَأُ الْقُرْآنَ عَلَى غَيْرِ طُهْرٍ، وَالْقُرْآنُ أَفْضَلُ الذِّكْرِ. وَقَدْ كَانَ النَّبِيُّ ﷺ يَذْكُرُ اللهَ عَلَى كُلِّ أَحْيَانِهِ عَلَى مَا رُوِّينَا عَنْ عَائِشَةَ - ؓ وَقَدْ يَجُوزُ أَنْ تَكُونَ كَرَاهَتُهُ لِذِكْرِ اللهِ إِلَّا عَلَى طُهْرٍ، ذِكْرُ اللهِ الَّذِي هُوَ فَرْضٌ عَلَى الْمَرْءِ دُونَ مَا هُوَ مُتَطَوِّعٌ بِهِ، فَإِذَا كَانَ ذِكْرُ اللهِ فَرْضًا لَمْ يُؤَدِّ الْفَرْضَ عَلَى غَيْرِ طُهْرٍ حَتَّى يَتَطَهَّرَ، ثُمَّ يُؤَدِّي ذَلِكَ الْفَرْضَ عَلَى طَهَارَةٍ؛ لِأَنَّ رَدَّ السَّلَامِ فَرْضٌ عِنْدَ أَكْثَرِ الْعُلَمَاءِ، فَلَمْ يَرُدَّ ﷺ وَهُوَ عَلَى غَيْرِ طُهْرٍ حَتَّى تَطَهَّرَ، ثُمَّ رَدَّ السَّلَامَ، فَأَمَّا مَا [ كَانَ ] الْمَرْءُ مُتَطَوِّعًا بِهِ مِنْ ذِكْرِ اللهِ وَلَوْ تَرَكَهُ فِي حَالَةٍ هُوَ فِيهَا غَيْرُ طَاهِرٍ، لَمْ يَكُنْ عَلَيْهِ إِعَادَتُهُ فَلَهُ أَنْ يَذْكُرَ اللهَ مُتَطَوِّعًا بِالذِّكْرِ وَإِنْ كَانَ غَيْرَ مُتَطَهِّرٍ:،:::،::

Translation

Chain of narrators
  1. Abū Ṭāhir
  2. Abū Bakr
  3. Aḥmad b. al-Miqdām al-ʿIjlī

✧ Sa'id b. al-Rabi' narrated to us from Shu'bah with this hadith. Shu'bah said: 'This is a third of my capital.' Abu Bakr said: I have already clarified in the Book of Sales that there is a distinction between what is disliked and what is forbidden. I inferred the difference between them from the statement of the Prophet ﷺ: 'Allah has disliked for you three things and forbidden three things: He disliked for you gossip, excessive questioning, and wasting wealth; and He forbade you from disobedience to mothers, burying daughters alive, and withholding and demanding.' Thus he distinguished between what is disliked and what is forbidden by his statement in the report of al-Muhajir b. Qunfudh: 'I disliked to remember Allah except in a state of purity.' It is possible that he disliked that only because remembering Allah in a state of purity is superior, not because remembering Allah without purity is forbidden, since the Prophet ﷺ used to recite the Qur'an without purity, and the Qur'an is the best of remembrance. The Prophet ﷺ used to remember Allah in all his states, as we have narrated from A'ishah ؓ. And it is possible that his dislike of remembering Allah except in a state of purity refers to the remembrance of Allah that is obligatory upon a person, not that which is supererogatory. For if remembrance of Allah is obligatory, one does not fulfill the obligation without purity until he becomes pure and then performs that obligation in a state of purity, because returning the greeting of peace is obligatory according to most scholars, and he ﷺ did not return it while not in a state of purity until he purified himself and then returned the greeting. As for what a person does voluntarily of the remembrance of Allah, even if he leaves it in a state where he is not pure, there is no need for him to repeat it. So he may remember Allah voluntarily even if he is not purified.

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No grade is recorded for this wording.