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الخلافيات بين الإمامين الشافعي وأبي حنيفة وأصحابه

Al Khlafiyt Bain Al Imaman Al Shafi w Abi Hanifa w Ashaba

by Imam Baihaqee

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الخلافيات بين الإمامين الشافعي وأبي حنيفة وأصحابه · 13-13-13- كِتَابُ السَّهْوِ. ‹ مسألة (412): للفارس ثلاثة أسهم: سهمان لفرسه، وسهم له (1).وقال أبو حنيفة: للفارس سهمان: سهم له، وسهم لفرسه (2).ودليلنا ما: · حديث 3887

[3887] أخبرنا أبو عمرو الأديب، نا أبو بكر الإسماعيلي، أنا الحضرمي، ثنا أحمد بن عبد الله بن يونس، ثنا إسرائيل، عن الأسود بن قيس، عن كلثوم الوادعي، [عن منذر بن عمرو الوادعي] (7) وكان عمر - رضي الله عنه - بعثه على خيل بالشام، وكان في الخيل براذين (8)، قال: فسبقت الخيل، وجاء أصحاب البراذين، قال: ثم إن المنذر بن عمرو قسم للفرس سهمين، ولصاحبه سهما، ثم كتب إلى عمر بن الخطاب، فقال عمر بن الخطاب - رضي الله عنه -:قد (9) أصبت السنة (1).وفي رواية زهير (2) عن أبي إسحاق: غزوت مع سعيد (3) بن عثمان، فأسهم لفرسي سهمين، ولي سهما.قال أبو إسحاق:وحدثني بذلك هانئ بن هانئ عن علي، وكذلك حدثني حارثة بن مضرب عن عمر (4).

عُمَرَ، ← حَارِثَةَ بْنِ مُضَرِّبٍ، ← عَلِيٍّ، وَكَذَلِكَ، ← بذلك هانئ بن هانئ ← أبو إسحاق و ← أبي إسحاق: غزوت مع سعيد بن عثمان، فأسهم لفرسي سهمين، ولي سهما. ← عمر بن الخطاب -:قد أصبت السنة (1).وفي رواية زهير ← إلى عمر بن الخطاب ← ثم إن المنذر بن عمرو قسم للفرس سهمين، ولصاحبه سهما، ثم ← فسبقت الخيل، وجاء أصحاب البراذين، ← كلثوم الوادعي، وكان عمر بعثه على خيل بالشام، وكان في الخيل براذين ← الْأَسْوَدِ بْنِ قَيْسٍ، ← اِسْرَائِیْلُ ← أَحْمَدُ بْنُ عَبْدِ اللَّهِ بْنِ يُونُسَ، ← الْحَضْرَمِيِّ ← أَبُو بَكْرٍ الْإِسْمَاعِيلِيُّ ← أَبُو عَمْرٍو الْأَدِيبُ

Al Khlafiyt Bain Al Imaman Al Shafi w Abi Hanifa w Ashaba · Section and sub-division › Issue (412): A knight has three shares: two for his horse and one for his (1). Abu Hanifa said: A knight has two shares: one for him and one for his horse (2). Our evidence is: · Hadith 3887

الخلافيات بين الإمامين الشافعي وأبي حنيفة وأصحابه · 13-13-13- كِتَابُ السَّهْوِ. ‹ مسألة (413): وسهم ذي (1) القربى ثابت لبني هاشم، وبني المطلب؛ على غناهم وفقرهم (2).وقال العراقيون (3): إنما يعطون بالفقر (4). · حديث 3888

[3888] أخبرنا أبو عبد الله محمد بن عبد الله الحافظ، أنا أبو بكر بن إسحاق الفقيه، أنا عبيد بن شريك، ثنا يحيى بن بكير (7)، ثنا الليث، عن عقيل، عن ابن شهاب، عن ابن المسيب، عن جبير بن مطعم أنه قال: مشيت أنا وعثمان بن عفان إلى رسول الله - صلى الله عليه وسلم -، قال: فقلنا (8): يا رسول الله، أعطيت بني المطلب وتركتنا، وإنما نحن وهم بمنزلة واحدة. فقال رسول الله - صلى الله عليه وسلم -: "إنما بنو المطلب وبنو هاشم شيء واحد".أخرجه البخاري في الصحيح عن يحيى بن بكير، قال زاد: ولم (1) يقسم النبي - صلى الله عليه وسلم - لبني عبد شمس ولا بني نوفل (2).

فَقُلْنَا ← وعثمان بن عفان إلى رسول الله ← مشيت ← جُبَيْرِ بْنِ مُطْعِمٍ، أَنَّهُ ← ابْنِ الْمُسَيِّبِ، ← ابْنِ شِهَابٍ، ← عَقِیلٍ ← اللَّيْثُ ← يَحْيَى بْنُ بُكَيْرٍ، ← عُبَيْدُ بْنُ شَرِيكٍ ← أَبُو بَكْرِ بْنُ إِسْحَاقَ الْفَقِيهُ ← أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْحَافِظُ،

Al Khlafiyt Bain Al Imaman Al Shafi w Abi Hanifa w Ashaba · Section and sub-division › Issue (413): The share of Dhi (1) al-Qirbi is fixed by Bani Hashem and Bani al-Muttalib. On their wealth and poverty (2). And the Iraqis (3) said: They give only with poverty (4). · Hadith 3888

الخلافيات بين الإمامين الشافعي وأبي حنيفة وأصحابه · 13-13-13- كِتَابُ السَّهْوِ. ‹ مسألة (413): وسهم ذي (1) القربى ثابت لبني هاشم، وبني المطلب؛ على غناهم وفقرهم (2).وقال العراقيون (3): إنما يعطون بالفقر (4). · حديث 3889

[3889] أخبرنا أبو علي الحسين بن محمد الروذباري، أنا أبو بكر بن داسة، ثنا أبو داود، ثنا عبيد الله بن عمر بن ميسرة، ثنا عبد الرحمن بن مهدي، عن عبد الله بن المبارك، عن يونس بن يزيد، عن الزهري، قال: أخبرني سعيد بن المسيب، قال: أخبرني جبير بن مطعم أنه جاء هو وعثمان بن عفان يكلمان رسول الله - صلى الله عليه وسلم - فيما قسم من الخمس بين [بني] (3) هاشم وبني المطلب، فقلت: يا رسول الله، قسمت لإخواننا بني المطلب ولم تعطنا شيئا، وقرابتنا وقرابتهم واحدة (4). فقال النبي - صلى الله عليه وسلم -: "إنما بنو هاشم وبنو المطلب شيء واحد".قال جبير: ولم يقسم لبني عبد شمس، ولا لبني نوفل من ذلك الخمس، كما قسم لبني هاشم وبني المطلب.قال: وكان أبو بكر - رضي الله عنه - يقسم الخمس نحو قسم رسول الله - صلى الله عليه وسلم -، غير أنه لم يكن يعطي قربى رسول الله - صلى الله عليه وسلم - ما كان النبي - صلى الله عليه وسلم - يعطيهم. قال: وكان عمر - رضي الله عنه - يعطيهم منه، وعثمان بعده - رضي الله عنه - (5). هكذا روي في هذا الحديث فعل أبي بكر وعمر - رضي الله عنهما - مدرجا في الحديث، وقد رواه محمد بن يحيى الذهلي، عن أبي صالح، عن الليث بن سعد، عن يونس بن يزيد (1)، فميز فعلهما من الحديث، وجعله من قول ابن شهاب الزهري، فصارت الرواية لهم فيه عن أبي بكر وعمر - رضي الله عنهما - منقطعة، ونحن نروي عنهما موصولا غير منقطع مثل مذهبنا إن شاء الله.

سَعِيدِ بْنِ الْمُسَيِّبِ، ← الزُّهْرِيِّ، ← يُونُسَ بْنِ يَزِيدَ ← عَبْدُ اللهِ بْنُ الْمُبَارَکِ ← عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ ← عُبَيْدُ اللَّهِ بْنُ عُمَرَ بْنِ مَيْسَرَةَ ← أَبُو دَاوُدَ، ← أَبُو بَكْرِ بْنُ دَاسَةَ ← أَبُو عَلِيٍّ الْحُسَيْنُ بْنُ مُحَمَّدٍ الرُّوذْبَارِيُّ،

Al Khlafiyt Bain Al Imaman Al Shafi w Abi Hanifa w Ashaba · Section and sub-division › Issue (413): The share of Dhi (1) al-Qirbi is fixed by Bani Hashem and Bani al-Muttalib. On their wealth and poverty (2). And the Iraqis (3) said: They give only with poverty (4). · Hadith 3889

الخلافيات بين الإمامين الشافعي وأبي حنيفة وأصحابه · 13-13-13- كِتَابُ السَّهْوِ. ‹ مسألة (413): وسهم ذي (1) القربى ثابت لبني هاشم، وبني المطلب؛ على غناهم وفقرهم (2).وقال العراقيون (3): إنما يعطون بالفقر (4). · حديث 3890

[3890] أخبرنا أبو عبد الله الحافظ، ثنا أبو العباس محمد بن يعقوب، ثنا أحمد بن عبد الجبار، ثنا يونس بن بكير، عن محمد بن إسحاق، حدثني الزهري، عن سعيد بن المسيب، عن جبير بن مطعم، قال: لما قسم رسول الله - صلى الله عليه وسلم - سهم ذوي القربى من خيبر بين [بني] (2) هاشم وبني المطلب (3)، جئت أنا وعثمان، فقلت: يا رسول الله، هؤلاء بنو هاشم لا ننكر فضلهم لمكانك الذي وضعك الله به منهم، أرأيت إخوتنا بني المطلب أعطيتهم وتركتنا، وإنما نحن وهم بمنزلة واحدة. فقال: "إنهم لم يفارقونا (4) في جاهلية ولا إسلام، وإنما بنو هاشم وبنو المطلب شيء واحد". ثم شبك بين أصابعه (5).

جُبَيْرِ بْنِ مُطْعِمٍ، ← سَعِيدِ بْنِ الْمُسَيِّبِ، ← الزُّهْرِيِّ، ← مُحَمَّدِ بْنِ إِسْحَاقَ ← يُونُسُ بْنُ بُكَيْرٍ ← أَحْمَدُ بْنُ عَبْدِ الْجَبَّارِ ← أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ ← أَبُو عَبْدِ اللَّهِ الْحَافِظُ

Al Khlafiyt Bain Al Imaman Al Shafi w Abi Hanifa w Ashaba · Section and sub-division › Issue (413): The share of Dhi (1) al-Qirbi is fixed by Bani Hashem and Bani al-Muttalib. On their wealth and poverty (2). And the Iraqis (3) said: They give only with poverty (4). · Hadith 3890

الخلافيات بين الإمامين الشافعي وأبي حنيفة وأصحابه · 13-13-13- كِتَابُ السَّهْوِ. ‹ مسألة (413): وسهم ذي (1) القربى ثابت لبني هاشم، وبني المطلب؛ على غناهم وفقرهم (2).وقال العراقيون (3): إنما يعطون بالفقر (4). · حديث 3891

[3891] أخبرنا محمد بن محمد بن محمش الزيادي، أنا أبو حامد أحمد (1) بن محمد بن يحيى بن بلال، ثنا يحيى بن الربيع المكي، ثنا سفيان بن عيينة، عن إسماعيل بن أمية، عن سعيد (2) بن أبي سعيد، عن يزيد بن هرمز، قال: كتب نجدة إلى ابن عباس يسأله عن ذوي القربى، من هم؟ وسأله عن العبد والمرأة (3) يحضران المغنم، هل لهما من المغنم شيء؟ وكتب يسأله عن قتل الولدان، وعن اليتيم، متى ينقضي يتمه؟ فقال: اكتب يا يزيد، لولا أن يقع في أحموقة ما كتبت (4) إليه، سألت عن ذوي (5) القربى من هم؟ فزعمنا أنا نحن هم، فأبى [ذلك] (6) علينا قومنا، وكتبت (7) تسألني عن العبد والمرأة يحضران المغنم؛ ليس لهما شيء إلا أن يحذيا (8)، وكتبت (9) تسأل عن الولدان، فإن رسول الله - صلى الله عليه وسلم - لم يقتلهم [وأنت لا تقتلهم] (10) إلا أن تعلم منهم ما علم صاحب موسى (11) من الغلام. وسألت عن اليتيم متى ينقضي يتمه؟ إذا أونس منه الرشد. أخرجه مسلم في الصحيح عن ابن [أبي] (1) عمر، وعبد الرحمن بن بشر، عن ابن عيينة (2).قال الشافعي - رحمه الله -: ويجوز أن يكون ابن عباس - رضي الله عنهما - عنى بقوله: وأبى ذلك علينا (3) [قومنا] (4) غير أصحاب النبي - صلى الله عليه وسلم -؛ يزيد بن معاوية وأهله (5) (6).

Al Khlafiyt Bain Al Imaman Al Shafi w Abi Hanifa w Ashaba · Section and sub-division › Issue (413): The share of Dhi (1) al-Qirbi is fixed by Bani Hashem and Bani al-Muttalib. On their wealth and poverty (2). And the Iraqis (3) said: They give only with poverty (4). · Hadith 3891

الخلافيات بين الإمامين الشافعي وأبي حنيفة وأصحابه · 13-13-13- كِتَابُ السَّهْوِ. ‹ مسألة (413): وسهم ذي (1) القربى ثابت لبني هاشم، وبني المطلب؛ على غناهم وفقرهم (2).وقال العراقيون (3): إنما يعطون بالفقر (4). · حديث 3892

[3892] أخبرنا أبو علي الروذباري، أنا أبو بكر بن داسة، ثنا أبو داود، ثنا أحمد بن صالح، ثنا عنبسة، ثنا يونس، عن ابن شهاب، أخبرني يزيد بن هرمز (7)؛ أن نجدة الحروري حين حج في فتنة ابن الزبير أرسل إلى ابن عباس يسأله عن سهم ذي القربى، ويقول: لمن تراه؟ قال ابن عباس: لقربى رسول الله - صلى الله عليه وسلم -، قسمه لهم رسول الله - صلى الله عليه وسلم -، وقد كان عمر عرض علينا من ذلك عرضا رأيناه دون حقنا، فرددناه عليه، وأبينا أن نقبله (8).

يَزِيدَ بْنِ هُرْمُزَ ← ابْنِ شِهَابٍ، ← يُونُسَ ← عَنْبَسَةَ ← أَحْمَدُ بْنُ صَالِحٍ، ← أَبُو دَاوُدَ، ← أَبُو بَكْرِ بْنُ دَاسَةَ ← أَبُو عَلِيٍّ الرُّوذْبَارِيُّ

Al Khlafiyt Bain Al Imaman Al Shafi w Abi Hanifa w Ashaba · Section and sub-division › Issue (413): The share of Dhi (1) al-Qirbi is fixed by Bani Hashem and Bani al-Muttalib. On their wealth and poverty (2). And the Iraqis (3) said: They give only with poverty (4). · Hadith 3892

الخلافيات بين الإمامين الشافعي وأبي حنيفة وأصحابه · 13-13-13- كِتَابُ السَّهْوِ. ‹ مسألة (413): وسهم ذي (1) القربى ثابت لبني هاشم، وبني المطلب؛ على غناهم وفقرهم (2).وقال العراقيون (3): إنما يعطون بالفقر (4). · حديث 3893

[3893] أخبرنا أبو علي، أنا أبو بكر، ثنا أبو داود، ثنا عثمان بن أبي شيبة، ثنا ابن نمير، ثنا هاشم بن البريد، ثنا حسين بن ميمون، عن عبد الله بن عبد الله (9)، عن عبد الرحمن بن أبي ليلى قال: سمعت عليا - رضي الله عنه - يقول:اجتمعت (1) أنا، والعباس، وفاطمة، وزيد بن حارثة عند النبي - صلى الله عليه وسلم -، فقلت: يا رسول الله، إن رأيت أن توليني حقنا من هذا الخمس في كتاب الله، فأقسمه حياتك كي لا ينازعني أحد (2) بعدك، فافعل. قال: ففعل ذاك، قال:فقسمته حياة رسول الله - صلى الله عليه وسلم -، ثم ولانيه أبو بكر، حتى كانت آخر سنة من سني عمر، فإنه أتاه مال كثير، فعزل حقنا، ثم أرسل إلي، فقلت: بنا عنه العام غنى، وبالمسلمين إليه (3) حاجة، فاردده (4) عليهم، فرده عليهم، ثم [لم] (5) يدعني إليه أحد بعد عمر، فلقيت العباس بعدما خرجت (6) من عند عمر، فقال: يا علي، حرمتنا (7) الغداة شيئا لا يرد (8) علينا أبدا.وكان رجلا داهيا (9) (10).قال الإمام أحمد - رحمه الله -: وفي هذا دلالة على أن أبا بكر وعمر - رضي الله عنهما - أقرا عليا - رضي الله عنه - ما ولاه عليه رسول الله - صلى الله عليه وسلم - من قسمة سهم ذي القربى بينهم، وأنهما رأيا ذلك السهم لهم.

وَالْعَبَّاسُ وَفَاطِمَةُ وَزَيْدُ بْنُ حَارِثَةَ عِنْدَ النَّبِيِّ فَقُلْتُ ← عليا يقول:اجتمعت ← عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى ← عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ ← حسين بن ميمون ← هاشم بن البريد ← ابْنِ نُمَيْرٍ، ← عُثْمَانُ بْنُ أَبِي شَيْبَةَ ← أَبُو دَاوُدَ، ← أَبُو بَکْرٍ ← أَبُو عَلِيٍّ

Al Khlafiyt Bain Al Imaman Al Shafi w Abi Hanifa w Ashaba · Section and sub-division › Issue (413): The share of Dhi (1) al-Qirbi is fixed by Bani Hashem and Bani al-Muttalib. On their wealth and poverty (2). And the Iraqis (3) said: They give only with poverty (4). · Hadith 3893

الخلافيات بين الإمامين الشافعي وأبي حنيفة وأصحابه · 13-13-13- كِتَابُ السَّهْوِ. ‹ مسألة (413): وسهم ذي (1) القربى ثابت لبني هاشم، وبني المطلب؛ على غناهم وفقرهم (2).وقال العراقيون (3): إنما يعطون بالفقر (4). · حديث 3894

[3894] أخبرنا القاضي أبو بكر أحمد بن الحسن، ثنا أبو العباس محمد بن يعقوب، أنا الربيع بن سليمان، أنا الشافعي، أنا إبراهيم، عن مطر الوراق ورجل لم يسمه (1)، كلاهما (2) عن الحكم بن عتيبة (3)، عن عبد الرحمن بن أبي ليلى، قال: لقيت عليا عند أحجار الزيت فقلت له: بأبي وأمي، ما فعل أبو بكر وعمر في حقكم (4) أهل البيت من الخمس؟ فقال علي: أما أبو بكر فلم يكن في زمانه أخماس، وما كان فقد أوفاناه، وأما عمر فلم يزل يعطيناه حتى جاء مال السوس [والأهواز] (5) أو قال: أهواز، أو قال: فارس. قال الشافعي (6): أنا أشك، فقال: في حديث مطر أو حديث الآخر. فقال: في المسلمين خلة، فإن أحببتم تركتم حقكم فجعلناه في خلة المسلمين، حتى يأتينا مال فأوفيكم حقكم منه.فقال العباس لعلي (7): لا تطمعه في حقنا. فقلت له: يا أبا الفضل، ألسنا أحق من أجاب أمير المؤمنين، ورفع خلة المسلمين؟ فتوفي عمر قبل أن يأتيه مال فيقضيناه.وقال الحكم في حديث مطر والآخر: إن عمر - رضي الله عنه - قال:لكم حق ولا يبلغ علمي إذ كثر (8) أن يكون لكم كله، فإن شئتم أعطيتكم منه بقدر ما أرى لكم، فأبينا عليه إلا كله، فأبى أن يعطينا كله (1).قال الإمام أحمد - رحمه الله -: وهذا يدل على رأي أبي بكر، وعمر، وعلي - رضي الله عنهم - في استحقاق ذوي (2) القربى ما جعل الله لهم في كتابه من الخمس.فأما ما:

عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى ← الْحَكَمِ بْنِ عُتَيْبَةَ، ← مَطَرٍ الْوَرَّاقِ وَرَجُلٍ لَمْ يُسَمِّهِ، كِلاهُمَا ← إِبْرَاهِيمَ، ← الشَّافِعِیُّ ← الرَّبِيعُ بْنُ سُلَيْمَانَ، ← أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ ← الْقَاضِي أَبُو بَكْرٍ أَحْمَدُ بْنُ الْحَسَنِ،

Al Khlafiyt Bain Al Imaman Al Shafi w Abi Hanifa w Ashaba · Section and sub-division › Issue (413): The share of Dhi (1) al-Qirbi is fixed by Bani Hashem and Bani al-Muttalib. On their wealth and poverty (2). And the Iraqis (3) said: They give only with poverty (4). · Hadith 3894

الخلافيات بين الإمامين الشافعي وأبي حنيفة وأصحابه · 13-13-13- كِتَابُ السَّهْوِ. ‹ مسألة (413): وسهم ذي (1) القربى ثابت لبني هاشم، وبني المطلب؛ على غناهم وفقرهم (2).وقال العراقيون (3): إنما يعطون بالفقر (4). · حديث 3895

[3895] أخبرنا أبو عبد الله الحافظ، أنا أبو عبد الله الصفار، ثنا إسماعيل بن إسحاق القاضي، ثنا [عارم بن] (3) الفضل، ثنا حماد بن زيد، عن محمد بن إسحاق، قال: سألت أبا جعفر - يعني الباقر - رحمه الله -: كيف صنع علي في سهم ذي القربى؟ فقال: سلك به طريق أبي بكر وعمر - رضي الله عنهما -.قال: قلت: كيف وأنتم تقولون ما تقولون؟ قال: أما والله ما كانوا (4) يصدرون [إلا عن] (5) رأيه، ولكنه كره أن يتعلق عليه خلاف أبي بكر وعمر - رضي الله عنهما - (6).فقد ضعف الشافعي - رحمه الله - هذه الرواية بأن عليا - رضي الله عنه - قد رأى غير رأي أبي بكر - رضي الله عنه - في أن لم يجعل للعبيد في القسمة شيئا، ورأى غير رأي عمر - رضي الله عنه - في التسوية بين الناس، وفي بيع أمهات الأولاد، وخالف أبا بكر - رضي الله عنه - في الجد، وقوله: "سلك به طريق أبي بكر وعمر - رضي الله عنهما -". جملة تحتمل معاني (1).

أما والله ما كانوا يصدرون [إلا ← قلت: كيف وأنتم تقولون ما تقولون؟ ← سلك به طريق أبي بكر وعمر ← سألت أبا جعفر يعني الباقر كيف صنع علي في سهم ذي القربى؟ ← مُحَمَّدِ بْنِ إِسْحَاقَ ← حَمَّادُ بْنُ زَيْدٍ ← عَارِمُ بْنُ الْفَضْلِ ← إِسْمَاعِيلُ بْنُ إِسْحَاقَ الْقَاضِي ← أَبُو عَبْدِ اللَّهِ الصَّفَّارُ ← أَبُو عَبْدِ اللَّهِ الْحَافِظُ

Al Khlafiyt Bain Al Imaman Al Shafi w Abi Hanifa w Ashaba · Section and sub-division › Issue (413): The share of Dhi (1) al-Qirbi is fixed by Bani Hashem and Bani al-Muttalib. On their wealth and poverty (2). And the Iraqis (3) said: They give only with poverty (4). · Hadith 3895

الخلافيات بين الإمامين الشافعي وأبي حنيفة وأصحابه · 13-13-13- كِتَابُ السَّهْوِ. ‹ مسألة (413): وسهم ذي (1) القربى ثابت لبني هاشم، وبني المطلب؛ على غناهم وفقرهم (2).وقال العراقيون (3): إنما يعطون بالفقر (4). · حديث 3896

[3896] قال (2): وقد أخبرنا عن جعفر بن محمد، عن أبيه، أن حسنا (3)، وحسينا، وعبد الله بن جعفر، وابن عباس - رضي الله عنهم - سألوا عليا - رضي الله عنه - نصيبهم من الخمس، فقال: هو لكم حق، ولكني محارب معاوية، فإن شئتم تركتم حقكم منه.قال الشافعي: وأخبرت بهذا الحديث عبد العزيز بن محمد، فقال: صدق، هكذا كان جعفر يحدثه، أفما حدثكه عن أبيه عن جده؟ قلت: لا. قال: ما أحسبه إلا عن جده. قال: جعفر (4) أوثق وأعرف بحديث أبيه من ابن إسحاق (5).قال الإمام أحمد - رحمه الله -: ومحمد بن علي عن أبي بكر، وعمر، وعلي - رضي الله عنهم - مرسل، وكذلك رواية (6) الحسن بن محمد ابن الحنفية.

أَبِيهِ ← جَعْفَرِ بْنِ مُحَمَّدٍ ← وقد

Al Khlafiyt Bain Al Imaman Al Shafi w Abi Hanifa w Ashaba · Section and sub-division › Issue (413): The share of Dhi (1) al-Qirbi is fixed by Bani Hashem and Bani al-Muttalib. On their wealth and poverty (2). And the Iraqis (3) said: They give only with poverty (4). · Hadith 3896

الخلافيات بين الإمامين الشافعي وأبي حنيفة وأصحابه · 13-13-13- كِتَابُ السَّهْوِ. ‹ مسألة (413): وسهم ذي (1) القربى ثابت لبني هاشم، وبني المطلب؛ على غناهم وفقرهم (2).وقال العراقيون (3): إنما يعطون بالفقر (4). · حديث 3897

[3897] أخبرنا أبو عبد الله محمد بن عبد الله الحافظ، ثنا أبو العباس محمد بن يعقوب، ثنا هارون بن سليمان الأصبهاني، ثنا عبد الرحمن بن مهدي، ثنا سفيان، عن قيس بن مسلم، عن الحسن بن محمد بن الحنفية، قال: اختلف الناس في هذين السهمين بعد وفاة رسول الله - صلى الله عليه وسلم -، فقال قائلون:سهم القربى لقرابة رسول الله - صلى الله عليه وسلم -. وقال قائلون:لقرابة الخليفة. فقال قائلون: سهم النبي - صلى الله عليه وسلم - للخليفة من بعده. فاجتمع رأيهم على أن يجعلوا هذين السهمين في الخيل والعدة في سبيل الله، فكانا على ذلك في خلافة أبي بكر وعمر - رضي الله عنهما - (1).فهو أيضا مرسل، فقد روي عن أبي بكر، وعمر، وعلي - رضي الله عنهم - مثل قولنا.قال الإمام أحمد - رحمه الله -: والذي يدل على استحقاق ذوي القربى هذا السهم الذي جعله الله تعالى لهم بنص كتابه ما:

الحسن بن محمد بن الحنفية ← قَيْسِ بْنِ مُسْلِمٍ، ← سُفْيَانَ، ← عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ ← هَارُونُ بْنُ سُلَيْمَانَ الأَصْبَهَانِيُّ ← أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ ← أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْحَافِظُ،

Al Khlafiyt Bain Al Imaman Al Shafi w Abi Hanifa w Ashaba · Section and sub-division › Issue (413): The share of Dhi (1) al-Qirbi is fixed by Bani Hashem and Bani al-Muttalib. On their wealth and poverty (2). And the Iraqis (3) said: They give only with poverty (4). · Hadith 3897

الخلافيات بين الإمامين الشافعي وأبي حنيفة وأصحابه · 13-13-13- كِتَابُ السَّهْوِ. ‹ مسألة (413): وسهم ذي (1) القربى ثابت لبني هاشم، وبني المطلب؛ على غناهم وفقرهم (2).وقال العراقيون (3): إنما يعطون بالفقر (4). · حديث 3898

[3898] أخبرنا أبو عبد الله الحافظ، أنا عبد الله بن الحسين القاضي، ثنا الحارث بن أبي اسامة، ثنا روح بن عبادة، ثنا علي بن سويد بن منجوف، عن عبد الله بن بريدة، عن أبيه قال: بعث رسول الله - صلى الله عليه وسلم - عليا إلى خالد بن الوليد لقبض الخمس، فأخذ منه جارية، فأصبح ورأسه يقطر، قال خالد لبريدة: ألا ترى ما يصنع هذا؟ قال: وكنت أبغض عليا، فذكرت ذلك (2) لرسول الله - صلى الله عليه وسلم -، فقال: "يا بريدة، أتبغض عليا؟ ". قال: قلت: نعم، قال: "فأحبه؛ فإن له في الخمس أكثر من ذلك".رواه مسلم في الصحيح عن بندار، عن روح بن عبادة (3).وفي هذا الحديث دلالة على صحة ما روينا عن علي - رضي الله عنه - في تولية النبي - صلى الله عليه وسلم - إياه حقهم من الخمس، وفيه دلالة على أن الله تعالى جعل لهم هذا السهم على جهة الاستحقاق، [إذ لو لم يكن على جهة الاستحقاق] (1) وكان ذلك موكولا إلى رأي النبي - صلى الله عليه وسلم -، يعطيه من شاء من قرابته، ثم سقط حكمه بموته كما سقط حكم (2) سهم الصفي (3) - كما ذهب إليه بعض من سوى الأخبار على مذهبه - لما استحل علي - رضي الله عنه - أخذ جارية منه والوقوع عليها، ولما عذره النبي - صلى الله عليه وسلم - في ذلك، ولما احتج له بأن له في الخمس أكثر من ذلك.والعجب أن هذا القائل استدل فقال: لو كان هذا السهم لهم على جهة الاستحقاق، ما جاز للنبي - صلى الله عليه وسلم - أن يعطي بعضا دون بعض، ولم يفكر في نفسه أن النبي - صلى الله عليه وسلم - إنما [بعث] (4) مبينا لأمته ما أراد الله تعالى بكتابه عاما أو خاصا.وليس هذا أول عموم ورد في الكتاب فبين النبي - صلى الله عليه وسلم - أنه خاص دون عام.ثم لم يقتصر النبي - صلى الله عليه وسلم - في هذا الحكم على مجرد البيان حتى ذكر علته، فقال ما روينا عنه في الأخبار الثابتة أنهم لم يفارقوه في جاهلية ولا إسلام.وقد أعطى جميع من أخبر عن الله تعالى أنهم مرادون بذي القربى، وهم بنو هاشم، وبنو المطلب، لا نعلم حرم (5) منهم أحدا. وقد روي هذا الحديث من طريق عبد الجليل بن عطية المزني [عن] (1) عبد الله بن بريدة أبسط وأبين مما ذكرنا:

أَبِيهِ ← عَبْدِ اللَّهِ بْنِ بُرَيْدَةَ ← عَلِيِّ بْنِ سُوَيْد بْنِ مَنْجُوفٍ ← رَوْحُ بْنُ عُبَادَةَ ← الْحَارِثُ بْنُ أَبِي أُسَامَةَ ← عَبْدُ اللَّهِ بْنُ الْحُسَيْنِ الْقَاضِي ← أَبُو عَبْدِ اللَّهِ الْحَافِظُ

Al Khlafiyt Bain Al Imaman Al Shafi w Abi Hanifa w Ashaba · Section and sub-division › Issue (413): The share of Dhi (1) al-Qirbi is fixed by Bani Hashem and Bani al-Muttalib. On their wealth and poverty (2). And the Iraqis (3) said: They give only with poverty (4). · Hadith 3898

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1. The Book of Purity
    1. Chapter of the wisdom of water if it is suitable for impurity2. Chapter of the changing water3. The door of ablution in the waters of the people of the Book4. The door of the well if an animal falls in it5. Question (5): The hair, wool, horn and bone of a dead dead (1).6. Question (6): It is not permissible to use silver bowls as an adornment for them (1).7. Question (7): It is not permissible to perform ablution without intention (1).8. Question (8): The Sunnah is to wipe his head three times (1)9. Question (9): The ears are not from the head, so they are wiped with new water (1).10. Question (10): Separating ablution is not permissible in his old saying (1).11. Question (11): It is only permissible to perform ablution in an order (1).12. Question (12): The narrator should not touch the Qur’an (1).13. Issue (13): Al-Janub does not have the right to recite the Qur’an even if it is less than a verse (1).14. Question (14): And whoever is in a desert and wants to fulfill his needs, it is not permissible for him to meet the qiblah, but not for me.15. Issue (15): And intercourse is a duty that (1) it is not permissible to abandon it, and pardon does not occur, even if the uncleanness is minor.16. Question (16): There is no pardon for the amount of uncleanliness (1).17. Question (17): The emission of wind from before nullifies the ablution (1).18. Question (18): And whoever sleeps in the heart and eye, he has to perform his ablution, whether he is standing, lying down, or lying down (1).19. Question (19): A man’s contact with a woman requires ablution (1).20. Question (20): Touching the vulva in the abdomen of the palm invalidates wudoo '(1).
21. Issue (21): vomiting, bleeding, and blood that comes out other than the outcome of the event does not invalidate the ablution (1).
22. Question (22): Laughing does not erode the ablution, whether it is during prayer or outside of prayer (1).
23. Question (23): The emission of the semen necessitates washing, whether it came out in a stream (1) or came out of a stream (2) due to weakness in the body (3).
24. Issue (24): If a person performs ablution before washing it, then it is Sunnah to complete his ablution before doing his ablution. (1)
25. Question (25): rinsing and inhaling two years during bathing (1).
26. Question (26): Seeing water in prayer does not invalidate tayammum, nor does it prevent (1) from completing the prayer with it (2).
27. Question (27): It is not permissible to offer obligatory prayers with one tayammum (1).
28. Question (28): It is not permissible for us to make tayammum with something that does not hang (1) dust on the hand (2).
29. Issue (29): It is not permissible to do tayammum using arsenic and norah (1) (2).
30. Rule (30): It is not permissible to do tayammum except after the time for prayer begins (1).
31. Rule (31): He should not do tayammum due to severe cold and fear of sickness from using water in Egypt (1).
32. Problem (32): A patient who is not afraid of damage by using water does not do tayammum (1).
33. Rule (33): If some of its members were injured, it should be washed as much as it was able to and performed for the rest (1).
34. Problem (34): There are two sayings regarding wiping over casts (1):
35. Rule (35): There is no valid tayammum in Egypt when there is water for a funeral prayer or for any other purpose, even if one fears missing it (1).
36. Rule (36): To hasten prayer at the beginning of the time with tayammum is better - according to one of the two sayings - than delaying it until the end of the time in the hope of having water (1).
37. [831] Abu Abdullah Al-Hafiz and Abu Zakaria (6) bin Abi Ishaq told us, they said: Abu Abdullah Muhammad bin Yaqoub, supplicate Muhammad bin Abdul Wahhab, I am Jaafar bin Aoun, I am Abu Al-Amees, on the authority of Aoun bin Abi Juhaifa, on the authority o
38. Rule (38): The vessel should be washed from licking (1) the dog seven times, one of them with dirt, and without that (2) he will not purify himself.
39. Question (39): The captives (1) are all pure lions except for dogs and pigs and whatever branches of them (2).
40. Issue (40): If a person does not have a liquid breath (1), if he dies in little water, he is impure according to one of the two sayings. Like flies (2) and scorpions (3).
41. [892] Al-Hakim Abu Abdullah Muhammad bin Abdullah al-Hafiz told us, Than Abu al-Abbas Muhammad bin Ya’qub, Thanna Ahmad bin Abd al-Hamid al-Harithi, Thanna Abu Osama, on the authority of al-Walid bin Kathir, on the authority of Muhammad bin Jaafar bin al-
42. Rule (42): If he washes one of his legs and the slippers inserted into it, then he washed the other and the slippers inserted it. It was not permissible for him to wipe over them (1).
43. [950] Abu Ali al-Husayn bin Muhammad bin Muhammad al-Faqih told us, I am Abu Bakr bin Dasa, Thanna Abu Dawood, Thana Musa bin Marwan al-Raqi, and Mahmoud bin Khalid al-Dimashqi the meaning, they said: Thanna al-Walid; Meaning: Ibn Muslim, Mahmoud said: Th
44. Rule (44): And washing after washing the deceased is a confirmed Sunnah (1).
45. Issue (45): discrimination is usually presented in one of the two sayings (1).
46. Issue (46): If a female beginner has a menstrual period and is not distinct, then her menstruation will be as much as less menstruation in one of the two views, and the majority of her women’s menstruation is in the second opinion (1).
47. Question (47): The minimum period of menstruation is a day and a night (1).
48. Issue (48): The menstruation period lasts for fifteen days (1).
49. Issue (49): Most postpartum sixty days (1).
50. Issue (50): A woman who is mustahaadah does ablution for every obligatory prayer (1).
2. prayer book
    51. Rule 51: The time of Asr enters into the fate of the shadow of everything similar to it (1).52. Issue (52): There is one time for Maghrib prayer (1).53. [1076] Professor Abu Bakr Muhammad bin Al-Hassan bin Fork told us verbally, I am Abdullah bin Jaafar bin Ahmed bin Faris, Thanas bin Habib, Than Abu Dawud, Than Hashim, on the authority of Abu Bishr, on the authority of Habib bin Salem, on the authority o54. Rule (54): The last time for selection in the evening prayer does not exceed (1) one third of the night in one of the two sayings (2).55. Issue (55): The adhaan for morning prayer is valid before dawn (1).56. Rule (56): (1) perceives the amount of time the forbidden prayer is. The time prayer is not required according to one of the two sayings (2).57. Problem (57): He becomes aware of the time for 'Asr if' Asr is required, then Zuhr is required with it (1)58. Rule (58): If the person who passed out is awake after the time for prayer has passed, he does not have to make up that prayer (1). (2)59. Issue (59): And repeating (1) is Sunnah in the call to prayer (2).60. Rule (60): It is twisted in: “He is alive to prayer, alive to success”, and does not go around in the lighthouse room (1).61. Issue (61): If the time for prayer is missed, he should perform the prayer for her and did not call in the Sahih of his madhhab, and he has two other sayings in it:62. Issue (62): Imam Abu al-Tayyib Sahl bin Muhammad bin Suleiman - may God have mercy on him - said (1) In the congregation, if they enter a mosque in which the people of the congregation have prayed once with the adhaan and iqama, they have the right to pra63. Issue (63): It is makrooh for one to call the call to prayer and for another to perform the prayer (1).64. Question (64): Whoever gives the call to prayer is not counted for his call to prayer. Thus, Imam Abu al-Tayyib Sahl bin Muhammad bin Suleiman - may God have mercy on him - said.65. Problem (65): The residency is individual (1).66. Rule (66): The word for reward (1) is the saying of the muezzin: “Prayer is better than sleep” twice (2).67. Issue (67): The location of the recitalization is before the completion of the call to prayer (1).68. Issue (68): Hastening the prayers (1) are all better if there is no excuse (2) to delay them (3) praying (4).69. Question (69): Witr is Sunnah (1).70. Issue (70): The obligation for every worshiper to hit the eye of the qiblah (1).71. Issue (71): Whoever strives and prays to the east (1) and then becomes certain that the qiblah is to the west, he must repeat what he prayed in the more correct of the two sayings (2).72. Issue (72): and the adolescent (1) if he begins the prayer of the time with the conditions of its validity from the purity of the sole (2), the body and the dress, and the knot with the intention, and then reaches through it, then he will complete what he73. Question (73): The prayer does not take place unless he says: God is Great or (1) God is Great (2).74. Rule (74): If the beginning of the prayer, he raises his hands until his shoulders align with his shoulders (1).75. Problem (75): The Sunnah is for the right hand to be placed on the left hand under his chest and above his navel (1).76. Issue (76): The chosen one is to open up by saying: I directed my face (1).77. Rule (77): In the name of God, the Compassionate, the Merciful, one verse from every special chapter of Al-Fatiha except Surat (Baraa'a), which he aloud when pronouncing al-Fatihah (1).78. Issue (78): The imam is assured of what he recites out loud about (1).79. Issue (79): raising the hands is Sunnah when bowing and rising from it (1).80. Question (80): And whoever raises his head from kneeling, he will say: God hears the one whom our Lord praises Him, praise be to You.81. Rule (81): The rest session after the second prostration of the first and third rak'ah is a year, and if he gets up, he is baptized with his hands on the ground (1).82. Issue (82): He refers to the rosary in the Tashahhud (1).83. Issue (83): sitting in the final tashahhud is with the Turk (1).84. Problem (84): The recitation of the surah is Sunnah in the other two (1) in one of the two sayings (2).85. Problem (85): The recitation behind the imam is an obligation (1).
2. prayer book
    85. Problem (85): The recitation behind the imam is an obligation (1).86. Issue (86): He recites the Fajr prayer after bowing from the second rak'ah (1).87. Issue (87): The chosen one of the tashahhud says: Blessed greetings and good prayers for God (1). As well as narrated by Ibn Abbas.88. An issue that the Imam did not mention (88): What is permissible for a person to pray with him other than during prayer is permissible for him to pray with him in prayer (1).89. Rule (89): And whoever remembers a prayer while on the obligatory time, complete it, and then make up what he remembers, whether the time is long or narrow (1).90. Rule (90): The worshiper may swim in pushing the one passing between his hands (1).91. Problem (91): The navel in us is not 'awrah (1).92. Rule (92): If he greets the worshiper, then he responds with gestures, and does not speak (1).93. Issue (93): If a man's' awrah - which is between the navel and the knees - and the free woman - which is all of her body other than the face and hands - is exposed - even if it is less, their prayer is not sufficient (1).94. Rule (94): The 'awrah of a free woman, all of her body other than the face and hands (1).95. Rule (95): The speech of a sinner, forgotten, and ignorant one that is forbidden in prayer does not interrupt prayer (1).96. Rule (96): If he breathes in prayer and does not construct two letters from his words, his prayer is not invalidated (1).97. Rule (97): Whoever precedes him in his ritual prayer will resume his prayer in Al-Sahih of Al-Madhab (1).98. Issue (98): What the previous one realized is his first prayer (1).99. Question (99): Whoever prays one of the five obligatory duties on his own, then catches up with it in congregation, he should pray it in congregation (1).100. Rule (100): Whoever is not able to pray sitting and is able to pray in the future lying on his back and on his side will pray on his side (1).101. Rule (101): If he recites a verse of mercy, he would like to ask and the people, or a verse of torment, to seek refuge with the people (1).102. Issue (102): The prostration of recitation is not obligatory (1).103. Rule (103): If he does not prostrate (1) that follows the verse of prostration, then the one who listens to it does not prostrate to it in the correct of two ways (2).104. Issue (104): In (Hajj) there are two prostrations (1).105. Issue (105): The prostration of (PBUH) is a prostration of thanksgiving, and (1) is not a prostration of recitation (2).106. Rule (106): If the prostration is at the end of the surah, and it is during prayer, it is better for him to prostrate, then get up and recite another surah (1).107. Rule (107): He prostrates for recitation in a prayer in which he is pleased to recite, just as he prostrates while reciting aloud (1).108. Rule (108): It is not permissible to pray on the back of the Ka’bah, if the worshiper does not have any building of the Ka’bah in front of the worshiper (1).109. Question (109): The apostate must make up the prayers that he missed during the days of his return if he returns to Islam (1).110. Rule (110): If he takes the Qur’an while praying, then he reads from it, if he scrolls through the papers in succession, and adds to three papers. His prayer was invalidated, and if he was browsing a piece of paper and he did not wait for that, or a wali,111. Question (111): If a person doubts his prayer (1), he has not performed three or four prayers? His prayer was not spoiled by it, even if that was the first time (2).112. Question (112): He shall base on what he is certain if this doubt occurs to him, whether it is the first time and the second time onward (1).113. Issue (113): The prostration of forgetfulness (1) before the salutation (2).114. Question (114): If it is stated that at the fifth - he prostrates or not, then he sits at the fourth or not - then he sits for the fourth and tashahhud and prostrates for forgetfulness and then gives salutation (1).115. Issue (115): and whoever captures what is loud or loudly in what is easy, then no prostration is required of him (1).116. Issue (116): The prostration of forgetfulness is not obligatory (1).117. Issue (117): prostration of thanksgiving upon the accident of grace is a confirmed Sunnah (1).118. Issue (118): The prohibition of prayer from prayer (1).119. Rule (119): It is obligatory to perform the obligatory recitation in prayer while being able to do it in all cases (1).120. Rule (120): The prayer of one who does not recite the Fatiha of the Book in every rak'ah is not valid if he does it well (1).121. Rule (121): Being at peace in kneeling is an obligation, and so is straightening from bowing - until there is comfort in standing - an obligation, and sitting between the two prostrations is an obligation (1).122. Question (122): It is not permissible to prostrate on a turban (1).123. Rule (123): The position of the hands and the knees is obligatory in prostration, as is the position of the forehead, on (1) one of the two sayings (2).124. Problem (124): The recitation in the last two rak'ahs is obligatory in the first two rak'ahs (1).125. Issue (125): reciting the final tashahhud in prayer is obligatory (1).126. Issue (126): Prayer on the Prophet - may God bless him and grant him peace - is an obligation in the final tashahhud, and one of the pillars of prayer (1).127. Rule (127): Exiting the prayer in peace is a duty for the one who does it best (1).128. Question (128): Whoever does not read al-Fatiha or any other part of the Qur’an well will remember God Almighty (1).129. Question (129): Our translation of the Qur’an is not a Qur’an in which prayer is sufficient (1).130. Question (130): If a person who is junub prays in a people and they are not aware of his impurity, then he informs them of it. They were not required to return (1).131. Question (131): The urine of that whose meat is eaten and that whose flesh is not eaten is equal to the impurity and the necessity to wash the clothes and body from it (1).132. An issue that the Imam did not mention (132): It is sprinkled on the urine of the boy who did not eat the food, and it is not necessary to wash it (1).133. Question (133): The semen of a person is pure (1)134. Issue (134): The place of urine is cleansed from the ground by pouring sins (1) of water on it, whether the earth is solid or sandy (2) and decomposing (3).135. Rule (135): The impurity of the earth from urine does not disappear when the sun falls on it and the wind strikes it (1).136. Question (136): A person who is junub may pass in the mosque (1):137. Question (137): It is permissible for him to pray at times when it is forbidden to pray a prayer that has a reason, and it is counted for it. Such as making up a missed prayer (1), or a funeral prayer, or an eclipse, or greeting the mosque, or something s138. Issue (138): The obligatory duties of the five obligatory duties are made after they missed them (1) in the apparent meaning of the madhhab (2).139. Issue (139): The morning prayer (1) does not invalidate the worshiper when the sun rises upon him (2).140. Problem (140): Witr with one rak'ah (1) is authentic (2).141. Rule (141): She recites Qunoot in Witr through the Sunnah in the last half of the month of Ramadan (1).142. Question (142): The position of qunoot after rising from bowing (1).143. Issue (143): And she made sure of the supplication taught by the Messenger of God - may God bless him and grant him peace - Al-Hassan bin Ali - may God be pleased with him - (1).144. Issue (144): The Sunnahs of prayer are two times (1). (2)145. Question (145): Whoever attends an obligatory prayer and finds it performed, will enter into it and have not worked for her years before it (1).146. Issue (146): It is permissible to perform the obligatory prayer behind someone who prays the supererogatory (1).148. Rule (148): If he prays in his house with the imam praying in the mosque and there is a barrier between them, that is not permissible (1).149. Rule (149): The imam of an infidel with Muslims does not constitute Islam from him (1).150. Rule (150): If he starts his prayer alone and then enters into a congregation, his prayer is valid according to one of the two sayings (1).151. An issue that the Imam did not mention (151): It is permissible for a boy to be an imam for an adult in the obligatory prayer, except for Friday (1).152. An issue that the Imam did not mention (152): It is desirable for women to congregate (1), and their imam (2) to stand in the midst of them (3).153. Issue (153): The journey united to the destination sixteen leagues, which is a two-day journey for both nights (1) the journey of gravity (2) (3).154. Issue (154): shortening a travel is permissible, and it is not obligatory (1). (2)155. Question (155): And whoever intends the four maqam to complete (1)156. Issue (156): If he intends the maqam of more than seventeen or eighteen with fear and war, then he becomes a resident according to one of the two sayings.157. An issue that the Imam did not mention (157): Combining the two prayers is permissible with an excuse for travel or rain (1).
3. Friday book
    158. Question (158): Friday is obligatory for the people of the village if they reach (1) forty, and they are settlers (2).159. An issue that the Imam did not mention (159): Friday is obligatory for those outside Egypt to hear the call (1).160. Issue (160): Friday is not held for less than forty (1).161. Rule 161: Greeting the mosque is permissible for us in the event that the imam is addressing the imam (1).162. An issue that the Imam did not mention (162): Speech is not forbidden unless the imam takes the sermon (1). Abu Hanifa said: If the imam ascends the pulpit, speech is forbidden (2).163. Issue (163): qiyaam is obligatory in the event of engagement (1).164. Issue (164): The sitting between the two sermons is obligatory (1). Abu Hanifa said: It is Sunnah (2).165. Issue (165): The engagement is not valid with one word (1).166. An issue that the Imam did not mention (166): Is it permissible for the sermon and the listener to speak what he means in the event of engagement, or not? There are two sayings:167. Issue (167): The Friday prayer does not catch up with less than one rak'ah (1).168. Issue (168): Friday is valid without authority and no one on his part (1).
4. Fear Prayer Book
    168. Issue (168): Friday is valid without authority and no one on his part (1).169. Issue (169): Prayer is permissible with the intensity of the fighting and the fusion of war, both men and knees, those who come to the qiblah and those who do not receive it with gestures, and it is not permissible to delay it beyond its time for that (1)170. Issue (170): Wearing silk, sleeping on it, sitting, and being covered with it is forbidden (1).
5. Eid prayer book
    171. Rule (171): Takbeer on the night of Eid al-Fitr and the day of Eid al-Fitr until the imam emerges as an elderly person (1).172. Issue (172): A person who leads the imam to the place before the Eid prayer should perform naafil prayers before the Eid prayer (1).173. Issue (173): The takbeers of the Eid are seven in the first one except for the opening takbeer (1), and five in the second except for the takbeer for standing up from prostration (2).174. Issue (174): The takbeer in the second rak'ah (1) before the recitation is like (2) in the first rak'ah (3).175. Rule (175): He stands between every two takbeers that mentions God Almighty as far as Verse (1).176. Rule (176): The beginning of (1) is the takbeer of the days of al-Tashreeq after the noon prayer from the Day of Sacrifice to the morning prayer from the last days of Tashreeq (2).177. Question (177): The Takbeer has three modes (1).
6. Eclipse prayer book
    179. Issue (179): The eclipse prayer is two rak'ahs, and each rak'ah has two rak'ahs (1).180. Issue (180): He preaches for the eclipse prayer after the prayer (1).181. An issue that the Imam did not mention (181): He is pleased to recite in the solar eclipse prayer, and recite it aloud in the lunar eclipse prayer (1).182. Rule (182): The prayer of rain is performed in congregation in the prayer hall, as is the Eid prayer in the takbirat, loud and sermon after (1).183. Rule (183): It is desirable for the imam and the person praying to pray if he wants to supplicate, to turn his robe and change it (1)184. Question (184): Whoever deliberately does not pray without an excuse will be killed (1).
7. The funeral book
    185. Rule (185): The one who washes the deceased should cover between his navel to his knee, and washing it in his shirt was better (1).186. Issue (186): If the forbidden person dies, his head is not baked, nor is he offering good blood (1).187. [3023] Judge Abu Bakr Ahmad bin Al-Hassan Al-Hiri told us, Na Abu Al-Abbas Muhammad bin Yaqoub, the son of Al-Rabee 'bin Suleiman, the son of Al-Shafei - may God have mercy on him -, the son of Ibrahim, on the authority of Amara, on the authority of Umm M188. Issue (188): The deceased rinses his mouth and splits (1) (2).189. Issue (189): A woman's hair is braided three horns (1), and they are cast behind (2).191. Issue (191): a man is shrouded in three garments that do not contain a shirt or turban (1).192. Issue (192): A martyr is not washed, and the funeral prayer is not offered for him (1).193. Rule (193): The murdered of a bandit, and whoever was killed in his drive for himself: a washed one, upon whom he prayed (1).194. Issue (194): carrying the funeral between the two pillars is a year. It is to carry it on four of its four sides, and to stand a fifth between the two pillars in the front, and carry it on his shoulder (1).195. Rule (195): If some of the deceased is found, he should wash the funeral prayer for him (1).196. Problem (196): It is better to walk in front of a funeral (1).197. Issue (197): The saint (1) is more likely to pray for the deceased than the governor (2).198. Issue (198): The recitation of Al-Fatihah is obligatory in the funeral prayer (1).199. Issue (199): He raises the hands during the takbeers at the funeral (1).200. Rule (200): If a person misses the funeral prayer, and is among those who are obligated to perform the obligatory prayers for it, he should pray it on the grave at the close of the covenant with the burial (1).201. Issue (201): The funeral prayer for the absent is performed with the intention (1).202. Issue (202): Praying at the funeral in the mosque is not objectionable (1) (2).203. Issue (203): the deceased should be poured out from his head (1).
8. The Book of Zakat
    204. Rule (204): If the camel exceeds twenty and a hundred, then there is every forty daughters of Bonn (1), and in every fifty daughters (2) (3).205. Issue (205): and Gibran between the years by two or twenty dirhams, and no more than (1).206. Question (206): There are forty of the cows aged to sixty (1).207. Issue (207): The trunk of sheep is taken from the zakat of sheep (1).208. Question (208): The one who benefits from other than the original product is recommended (1) about himself (2). Abu Hanifa said: It is recommended that he is based on what he has of his gender (3).209. Rule (209): If the mothers die and the sakhal remains, they remain entitled to zakat, and it is taken from it if the sakhal is the nisaab (1).210. Rule (210): The mixture in the chapter on Zakat is valid, in which the zakat is increased once and the other decreases (1).211. Issue (211): Zakat must be paid from the wealth of the insane child (1).212. Rule (212): The value of what is due from Zakat is not taken in place of the duty with the ability (1). Abu Hanifa said: It is taken (2).213. Rule (213): Whoever forbids zakat on apparent funds, the imam takes it forcibly, and if he takes it [forcibly] (1) it falls into place (2). Abu Hanifa said: He does not have to take it by force, but he is imprisoned until he pays it from his hand (3). New214. Issue (214): There is no zakat on horse-drawn fish (1).215. Issue (215): The tithe is not required when there is less than five Awsak (1).216. Issue (216): Date palm and vineyard shall be saved if their goodness appears (1).217. Question (217): There is nothing in the vegetables (1).218. Issue (218): The tithe is obligatory in what is cultivated in the Kharaj land (1).219. Issue (219): What is taken from the lands of Iraq is a rent or a price for it according to what we mention in detail of the doctrine and not a Kharaj, and the origin of this is that the land of blackness was opened by force [then] (1) Umar - may God be pl220. Rule (220): If the dirhams and dinars reach the nisaab, it is as much as the nisab was increased by its calculation, whether the increase was less or more (1).222. Issue (222): There is no zakat on permissible jewelry according to one of the two sayings (1).223. Question (223): What is taken from the sea, there is no zakat on it, except that it is gold or silver, so it is as if it was found on land (1) (2) And Abu Yusuf (3) said: If he takes amber from the sea, then he has five (4) ).224. Issue (224): Considering the nisab in trade funds at the end of the year (1). Abu Hanifa said: It is considered the two parties of the year (2).225. Issue (225): Zakat al-Fitr is obligatory for a servant, even if it is for trade (1).226. Issue (226): Religion does not preclude the obligation of Zakat in one of the two sayings (1).227. Question (227): Whoever has a debt owed to another, except that he denies it and then acknowledges it, he is obliged to pay zakat on his behalf for what has passed around him for his ingratitude if he takes it in one of the two sayings (1).228. Issue (228): There is nothing in what is extracted from metals, except in gold and silver. (1) Abu Hanifa said: Whatever is printed has one-fifth. Such as iron, copper and the like, and the origin of this is that what is required of Zakat is extracted fro229. Issue (229): The nisaab is considered in the extract (1) according to one of the two sayings (2). Abu Hanifa said: It is necessary for little and much (3)230. Issue (230): The due right in metal and ore, which is used as zakat, is considered in the case of al-wajid (1).231. Issue (231): Zakat Al-Fitr is obligatory on the one who has the bounty of his sustenance (1).232. Question (232): It is not obligatory for a Muslim to give al-Fitr charity on behalf of his infidel servant (1).233. Issue (233): Zakat for breaking the fast of a woman is due on her husband (1).234. Question (234): Only a saa 'is sufficient for righteousness (1).235. An issue that the Imam did not mention (235): The Sa`a is five pounds and a third (1).
9. The Book of Fasting
    236. Rule (236): It is not valid to fast Ramadan with the intention of (1) the day (2).237. Issue (237): The voluntary fast is valid with the intention after the meridian, according to one of the two sayings (1).238. An issue that the Imam did not mention (238): It is makrooh to fast on the day of doubt (1).239. Issue (239): The one witness of justice is accepted in the crescent of Ramadan with the rising of the sky in the clearest two sayings (1).240. Issue (240): The testimony of a man and two women (1) in the crescent of Shawwal (2) is not acceptable.241. Rule (241): If the crescent is seen on the thirtieth of Sha'ban or the thirtieth of Ramadan during the day, then it is for the night ahead (1) And Abu Yusuf said: If it was seen before the meridian, it is for the last night (2).242. Issue (242): If he had intercourse with his wife during the day in Ramadan, she does not have to offer expiation according to the apparent meaning of the doctrine (1). Abu Hanifa said: Every one of them has to offer expiation (2).243. Issue (243): Whoever deliberately eats during Ramadan fasts, he must make up the fast and no expiation is required (1) Abu Hanifa said: He has to offer expiation for having intercourse (2).244. Question (244): If a pregnant woman and a breastfeeding woman fears that their two children break their fast, and they have to make up the fast and the ransom (1).245. Question (245): And whoever sees the crescent alone and testifies to it, his testimony is replied, he must fast unanimously. If he intercourse on the day his testimony was rejected, he must offer expiation with us (1).246. Issue (246): Whoever has to fast from (1) Ramadan and does not make it up with the ability to do it until another Ramadan begins, he will make it up and disbelieve (2). Abu Hanifa said: He should make it up and not disbelieve (3).247. An issue he did not mention (247): Whoever has to fast does not make it up with ability (1) until he dies, he will fast on his behalf if he wants, or feed him on his behalf according to what he said in the old (2).248. Rule (248): Whoever vows to fast on the Day of Sacrifice or the Day of Eid al-Fitr, his vow shall not be complied with (1).249. Question (249): Whoever precedes rinsing or sniffing water into his stomach will not break his fast according to one of the two sayings (1).250. Rule (250): If the insane person wakes up on some day in Ramadan, he does not have to make up for the past days of insanity (1). Abu Hanifa said: He has to make it up if his madness was a symptom and was not original (2).251. Issue (251): It is makrooh to use the siwaak for one who is fasting with ashi (1).252. Rule (252): Whoever breaks the fast during a voluntary fast (1) deliberately and does not make up for it (2).255. Issue (255): I'tikaaf without fasting is valid (1).
10. Hajj book
    256. Rule (256): Whoever performs Hajj as a Muslim, then apostates and then embraces Islam, he is not obligated to perform Hajj again (1).257. Question (257): If a person is found for money, he is obliged to perform Hajj, and he has to hire someone to perform Hajj on his behalf (1).258. Question (258): Whoever dies after (1) the obligation to perform Hajj is obligatory for him (2), it shall be fulfilled on his behalf, and if he does not recommend it (3).259. Question (259): Whoever does not perform the Hajj of Islam, his Hajj is not valid on behalf of someone else, and if he is forbidden on behalf of someone else then he falls for his obligation, and likewise everyone who has a obligatory Hajj (1).
11. The Book of Obligations
    259. Question (259): Whoever does not perform the Hajj of Islam, his Hajj is not valid on behalf of someone else, and if he is forbidden on behalf of someone else then he falls for his obligation, and likewise everyone who has a obligatory Hajj (1).394. Issue (394): Those with kinship (1) do not inherit the inheritance of those with lineage (2).395. Question (395): Only one grandmother will inherit from the father, according to one of the two views, and she is the mother of the father and her mother (1).396. Question (396): The kinship on the part of the mother conceals the second from the father, and the kinship from the father does not conceal the second from the mother in the Sahih of the school of thought, and it is the most correct of the two narrations397. Issue (397): The brothers and sisters of the father, the mother, and the father share the grandfather as long as (1) sharing is better for him than the third (2). And the Iraqis said: The grandfather is more entitled to inherit than them (3).398. Question (398): The wealth of the apostate if he dies due to his apostasy or is killed by the Muslims (1).399. Issue (399): The brothers and sisters of the father and the mother participate with the brothers and sisters of the mother in a third of them in the issue of polytheism (1) (2). The Iraqis said: They (3) do not share with them (4).400. Issue (400): If the son of Al-Maanaa dies, and there is no heir to him except the clique of his mother, then his money (1) is for the house of the Muslims' money (2). And the Iraqis said: His inheritance belongs to his mother’s clique. In one of the two n