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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

5,657 Hadith496 Chapters
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الخلافيات بين الإمامين الشافعي وأبي حنيفة وأصحابه · كتاب الديات ‹ مسألة (517): ومن في الديوان ومن ليس فيه من العاقلة سواء في تحمل العقل (1).وقال أبو حنيفة: يختص بتحملها من في الديوان من العاقلة (2). · حديث 4954

[4954] أخبرنا أبو عبد الله [الحافظ، أنا أبو عبد الله] (5) محمد بن يعقوب، ثنا عبد الله بن محمد، ثنا محمد بن رافع، ثنا عبد الرزاق، ثنا ابن جريج، أخبرني أبو الزبير أنه سمع جابر بن عبد الله يقول: كتب النبي - صلى الله عليه وسلم - على كل بطن عقوله، ثم كتب أنه لا يحل أن يتوالى مولى رجل مسلم بغير إذنه، ثم أخبرت أنه لعن في صحيفة من فعل ذلك (6).رواه مسلم في الصحيح عن محمد بن رافع (7).

مُحَمَّدُ بْنُ رَافِعٍ، ← أنه لعن في صحيفة من فعل ذلك (6).رواه مسلم في الصحيح ← أنه لا يحل أن يتوالى مولى رجل مسلم بغير إذنه، ثم ← النَّبِيُّ عَلَی کُلِّ بَطْنٍ عُقُولَهُ ثُمَّ ← جَابِرِ بْنِ عَبْدِ اللَّهِ: ← أَبُو الزُّبَيْرِ، أَنَّهُ ← ابْنُ جُرَيْجٍ، ← عَبْدُ الرَّزَّاقِ، ← مُحَمَّدُ بْنُ رَافِعٍ، ← عَبْدُ اللہِ بْنُ مُحَمَّدٍ، ← أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ يَعْقُوبَ ← أَبُو عَبْدِ اللَّهِ الْحَافِظُ

Al Khlafiyt Bain Al Imaman Al Shafi w Abi Hanifa w Ashaba · Diat book › Issue (517): He who is in the Divan and whoever is not in it of the rational person is equal in bearing the mind (1) Abu Hanifa said: It is only for those in the Divan from the sane (2). · Hadith 4954

الخلافيات بين الإمامين الشافعي وأبي حنيفة وأصحابه · كتاب الديات ‹ مسألة (517): ومن في الديوان ومن ليس فيه من العاقلة سواء في تحمل العقل (1).وقال أبو حنيفة: يختص بتحملها من في الديوان من العاقلة (2). · حديث 4955

[4955] أخبرنا أبو عبد الله الحافظ، أخبرني عبد الله بن محمد الصيدلاني، ثنا إسماعيل بن قتيبة، ثنا عثمان بن أبي شيبة، ثنا غسان بن مضر، عن سعيد بن يزيد (1)، عن أبي نضرة، عن جابر بن عبد الله - رضي الله عنهما - قال: أول من دون الدواوين، وعرف العرفاء عمر بن الخطاب - رضي الله عنه - (2).

أول من دون الدواوين، وعرف العرفاء عمر بن الخطاب ← جَابِرِ بْنِ عَبْدِ اللَّهِ: ← أَبِي نَضْرَةَ ← سَعِيدِ بْنِ يَزِيدَ ← غَسَّانُ بْنُ مُضَرَ ← عُثْمَانُ بْنُ أَبِي شَيْبَةَ ← إِسْمَاعِيلُ بْنُ قُتَيْبَةَ، ← عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ الصَّيْدَلَانِيُّ ← أَبُو عَبْدِ اللَّهِ الْحَافِظُ

Al Khlafiyt Bain Al Imaman Al Shafi w Abi Hanifa w Ashaba · Diat book › Issue (517): He who is in the Divan and whoever is not in it of the rational person is equal in bearing the mind (1) Abu Hanifa said: It is only for those in the Divan from the sane (2). · Hadith 4955

الخلافيات بين الإمامين الشافعي وأبي حنيفة وأصحابه · كتاب الديات ‹ مسألة (518): والبداية (1) في القسامة مع اللوث بأيمان المدعين (2).وقال أبو حنيفة: اليمين من قبل المدعى عليهم، لا من قبل المدعين (3).ودليلنا ما: · حديث 4956

[4956] أخبرنا أبو عبد الله الحافظ وأبو بكر أحمد بن الحسن القاضي، قالا: ثنا أبو العباس محمد بن يعقوب، أنا الربيع بن سليمان، أنا الشافعي - رحمه الله -، أنا مالك بن أنس، عن أبي ليلى بن عبد الله بن عبد الرحمن، عن سهل بن [أبي] (4) حثمة (5)، أنه أخبره هو ورجال من كبراء قومه؛ [أن عبد الله بن سهل ومحيصة خرجا إلى خيبر من جهد أصابهما، فتفرقا في حوائجهما، فأتى محيصة فأخبر] (6) أن عبد الله بن سهل قد قتل وطرح في فقير أو عين، فأتى يهود، فقال: أنتم والله قتلتموه، قالوا: والله ما قتلناه، فأقبل حتى قدم على قومه، فذكر ذلك لهم، فأقبل هو وأخوه حويصة - وهو أكبر منه -، وعبد الرحمن بن سهل أخو المقتول، فذهب محيصة يتكلم وهو الذي كان بخيبر، فقال رسول الله - صلى الله عليه وسلم - لمحيصة: "كبر كبر". يريد السن، فتكلم [حويصة، ثم تكلم] (1) محيصة، فقال رسول الله - صلى الله عليه وسلم -: "إما أن يدوا صاحبكم، وإما يؤذنوا (2) بحرب". فكتب إليهم رسول الله - صلى الله عليه وسلم - في ذلك، فكتبوا: إنا والله ما قتلناه، فقال رسول الله - صلى الله عليه وسلم - لحويصة ومحيصة وعبد الرحمن: "تحلفون وتستحقون دم صاحبكم؟ " قالوا: لا. قال: "فتحلف يهود". قالوا: لا؛ ليسوا بمسلمين، فوداه رسول الله من عنده، فبعث إليهم بمائة ناقة حتى أدخلت عليهم الدار، فقال سهل: لقد ركضتني منها ناقة حمراء (3).أخرجه البخاري في الصحيح عن عبد الله بن يوسف وإسماعيل، عن مالك هكذا (4).وكذا قاله ابن وهب ومعن وغيرهما عن مالك.وأخرجه مسلم عن إسحاق بن منصور، عن بشر بن عمر، عن مالك، فقال: إنه أخبره عن رجال من كبراء قومه (5).ونحوه قال ابن بكير عن مالك (6).

سهل بن حثمة ← أَبِي لَيْلَى بْنِ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ ← مالک بن أنس ← الشَّافِعِیُّ ← الرَّبِيعُ بْنُ سُلَيْمَانَ، ← أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ ← أَبُو بَكْرٍ أَحْمَدُ بْنُ الْحَسَنِ الْقَاضِي، ← أَبُو عَبْدِ اللَّهِ الْحَافِظُ

Al Khlafiyt Bain Al Imaman Al Shafi w Abi Hanifa w Ashaba · Diat book › Issue (518): The beginning is (1) in the swearing-in with the pollutant with the faith of the plaintiffs (2). Abu Hanifa said: The oath is on the part of the defendant, not on the part of the plaintiffs (3). · Hadith 4956

الخلافيات بين الإمامين الشافعي وأبي حنيفة وأصحابه · كتاب الديات ‹ مسألة (518): والبداية (1) في القسامة مع اللوث بأيمان المدعين (2).وقال أبو حنيفة: اليمين من قبل المدعى عليهم، لا من قبل المدعين (3).ودليلنا ما: · حديث 4957

[4957] أخبرنا أبو عبد الله الحافظ، أنا أبو عبد الله محمد بن عبد الله الصفار، ثنا إسماعيل بن إسحاق القاضي، ثنا سليمان بن حرب (1) (ح)وأخبرنا أبو عبد الله، قال: وحدثنا أبو عبد الله (2) محمد بن يعقوب الحافظ، ثنا عمران بن موسى، ثنا عبيد الله بن عمر القواريري، قالا: ثنا حماد بن زيد، عن يحيى بن سعيد، عن بشير بن يسار (3) مولى الأنصار، عن سهل بن أبي حثمة (4) ورافع بن خديج أنهما حدثاه، أو حدثا أن عبد الله بن سهل ومحيصة بن مسعود أتيا خيبر في حاجة، فتفرقا في النخل، فقتل عبد الله بن سهل، فجاء أخوه عبد الرحمن بن سهل وابنا عمه محيصة وحويصة إلى رسول الله - صلى الله عليه وسلم -، فذكرا أمر صاحبهما، فبدأ عبد الرحمن فتكلم، وكان أقرب، فقال رسول الله - صلى الله عليه وسلم -: "الكبر". قال يحيى: "ليلي الكلام الكبر".فتكلما في أمر صاحبهما، فقال رسول الله - صلى الله عليه وسلم -:"استحقوا صاحبكم - أو قال: قتيلكم - بأيمان خمسين منكم". قالوا: أمر لم نشهده، قال:"فتبرئكم يهود بأيمان خمسين منهم". قالوا: قوم كفار، فوداه رسول الله - صلى الله عليه وسلم - من قبله. قال سهل: فأدركت ناقة من تيك الإبل، فدخلت مربدهم، فركضتني برجلها.لفظ سليمان بن حرب.أخرجه البخاري في الصحيح عن سليمان بن حرب (5). وأخرجه مسلم عن القواريري (1).قال - رحمه الله -: هكذا رواه حماد بن زيد عن يحيى بن سعيد (2)، ورواه الليث بن سعد عن يحيى كما:

رافع بن خديج أنهما حدثاه، أو ← سَهْلِ بْنِ أَبِي حَثْمَةَ، ← بُشَيْرِ بْنِ يَسَارٍ مَوْلَی الْأَنْصَارِ ← يَحْيَی بْنُ سَعِيدٍ ← حَمَّادُ بْنُ زَيْدٍ ← عُبَيْدُ اللَّهِ بْنُ عُمَرَ الْقَوَارِيرِيُّ، ← عِمْرَانُ بْنُ مُوسَى ← أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ يَعْقُوبَ الْحَافِظُ ← أَبُو عَبْد اللَّهِ ← سليمان بن حرب (ح)و ← إِسْمَاعِيلُ بْنُ إِسْحَاقَ الْقَاضِي ← أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الصَّفَّارُ ← أَبُو عَبْدِ اللَّهِ الْحَافِظُ

Al Khlafiyt Bain Al Imaman Al Shafi w Abi Hanifa w Ashaba · Diat book › Issue (518): The beginning is (1) in the swearing-in with the pollutant with the faith of the plaintiffs (2). Abu Hanifa said: The oath is on the part of the defendant, not on the part of the plaintiffs (3). · Hadith 4957

الخلافيات بين الإمامين الشافعي وأبي حنيفة وأصحابه · كتاب الديات ‹ مسألة (518): والبداية (1) في القسامة مع اللوث بأيمان المدعين (2).وقال أبو حنيفة: اليمين من قبل المدعى عليهم، لا من قبل المدعين (3).ودليلنا ما: · حديث 4958

[4958] أخبرنا أبو عبد الله الحافظ، ثنا أبو عبد الله محمد بن يعقوب، ثنا محمد بن شاذان وأحمد بن سلمة، قالا: ثنا قتيبة بن سعيد (3)، ثنا الليث، عن يحيى بن سعيد، [عن بشير بن يسار] (4)، عن سهل بن أبي حثمة (5). قال يحيى:وحسبته قال: وعن رافع بن خديج، أنهما قالا: خرج عبد الله بن سهل ومحيصة بن مسعود بن زيد، حتى إذا كانا بخيبر تفرقا في بعض ما هنالك، ثم إذا محيصة يجد عبد الله بن سهل قتيلا، فدفنه، ثم أقبل إلى رسول الله - صلى الله عليه وسلم - هو وحويصة بن مسعود، وعبد الرحمن بن سهل وكان أصغر القوم، فذهب عبد الرحمن ليتكلم قبل صاحبيه، فقال له رسول الله - صلى الله عليه وسلم -:"كبر" للكبر (6) في السن، فصمت، وتكلم (7) صاحباه، ثم تكلم معهما، فذكروا لرسول الله - صلى الله عليه وسلم - مقتل عبد الله بن سهل، فقال لهم: "تحلفون خمسين يمينا فتستحقون صاحبكم أو قاتلكم؟ ". قالوا: وكيف نحلف ولم نشهد؟ ! قال: "فتبرئكم اليهود بخمسين يمينا". قالوا: وكيف نقبل أيمان قوم كفار؟ ! فلما رأى ذلك رسول الله - صلى الله عليه وسلم - أعطى عقله.رواه مسلم عن قتيبة بن سعيد في الصحيح (1). وقال البخاري: وقال الليث (2).قال الشيخ - رحمه الله -: وفي هذا دلالة على أن ذكر الخمسين يرجع إلى عدد الأيمان لا إلى عدد الذين يحلفون، وهكذا رواية الجماعة عن يحيى بن سعيد.كذلك رواه بشر بن المفضل وسليمان بن بلال وعبد الوهاب الثقفي، عن يحيى بن سعيد، وزاد بعضهم عن عبد الوهاب: "وتستحقون دم قاتلكم" (3)، وكذلك روي عن مالك عن يحيى بن سعيد (4).ورواه هشيم، عن يحيى بن سعيد، فقال رسول الله - صلى الله عليه وسلم -: "تحلفون قسامة خمسين وتستحقون صاحبكم" أو قال: "قاتلكم". ثم ذكر ما بعده، ولم يذكروا رافعا (5).ورواه سفيان بن عيينة عن يحيى، فلم يتقن إتقان هؤلاء في البداية بأيمان الأنصار، والجماعة بالحفظ أولى من الواحد الذي وقع له الشك فيما رواه؛ ولذلك أحال مسلم بن الحجاج - رحمه الله - رواية سفيان بن عيينة على رواية الجماعة ولم يسق متنه (6). ورواه ابن إسحاق عن الزهري وبشير (1) بن أبي كيسان، عن سهل بن أبي حثمة (2)، بمعنى حديث أبي ليلى عن سهل، وكلهم قالوا: فتبرئكم يهود (3).

سَهْلِ بْنِ أَبِي حَثْمَةَ، ← يَحْيَی بْنُ سَعِيدٍ ← اللَّيْثُ ← قُتَيْبَةُ بْنُ سَعِيدٍ ← مُحَمَّدُ بْنُ شَاذَانَ، وَأَحْمَدُ بْنُ سَلَمَةَ، ← أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ يَعْقُوبَ ← أَبُو عَبْدِ اللَّهِ الْحَافِظُ

Al Khlafiyt Bain Al Imaman Al Shafi w Abi Hanifa w Ashaba · Diat book › Issue (518): The beginning is (1) in the swearing-in with the pollutant with the faith of the plaintiffs (2). Abu Hanifa said: The oath is on the part of the defendant, not on the part of the plaintiffs (3). · Hadith 4958

الخلافيات بين الإمامين الشافعي وأبي حنيفة وأصحابه · كتاب الديات ‹ مسألة (518): والبداية (1) في القسامة مع اللوث بأيمان المدعين (2).وقال أبو حنيفة: اليمين من قبل المدعى عليهم، لا من قبل المدعين (3).ودليلنا ما: · حديث 4959

[4959] أخبرنا أبو عبد الله الحافظ، أنا أبو بكر بن إسحاق الفقيه، أنا إبراهيم بن إسحاق الحربي، ثنا أبو نعيم (ح)وأخبرنا أبو علي الروذباري، أنا أبو بكر بن داسة، ثنا أبو داود، ثنا الحسن بن محمد بن الصباح الزعفراني، ثنا أبو نعيم، ثنا سعيد بن عبيد الطائي، عن بشير بن يسار (4)؛ زعم أن رجلا من الأنصار يقال له: سهل بن أبي حثمة، أخبره أن نفرا من قومه انطلقوا إلى خيبر، فتفرقوا فيها، فوجدوا أحدهم قتيلا، فقالوا للذين (5) وجدوه عندهم: قتلتم صاحبنا؟ ! فقالوا:ما قتلناه، ولا علمنا قاتلا، فانطلقنا إلى النبي - صلى الله عليه وسلم -، قال:فقال لهم: "تأتوني بالبينة على من قتل"، قالوا: ما لنا بينة. قال: "فيحلفون لكم"، قالوا: لا نرضى بأيمان اليهود، وكره رسول الله - صلى الله عليه وسلم - أن يبطل دمه، فوداه مائة من الإبل (6). لفظ حديث الزعفراني أخرجه البخاري عن أبي نعيم (1).قال مسلم بن الحجاج - رحمه الله -: رواية سعيد غلط، ويحيى بن سعيد أحفظ منه (2).قال الشيخ - رحمه الله -: وهذا يحتمل أن [لا] (3) يخالف رواية يحيى بن سعيد، عن بشير، وكأنه أراد بالبينة أيمان المدعين مع اللوث، كما فسره يحيى بن سعيد، أو طالبهم بالبينة، كما في هذه الرواية، فلما لم يكن عندهم بينة عرض عليهم الأيمان، كما في رواية يحيى بن سعيد، فلما لم يحلفوا ردها على اليهود، كما في الروايتين جميعا، والله أعلم.يؤكد هذا التأويل ما:

بُشَيْرِ بْنِ يَسَارٍ زَعَمَ ← سَعِيدُ بْنُ عُبَيْدٍ الطَّائِيُّ ← أَبُو نُعَيْمٍ، ← الْحَسَنُ بْنُ مُحَمَّدِ بْنِ الصَّبَّاحِ الزَّعْفَرَانِيُّ، ← أَبُو دَاوُدَ، ← أَبُو بَكْرِ بْنُ دَاسَةَ ← أَبُو عَلِيٍّ الرُّوذْبَارِيُّ ← أبو نعيم (ح)و ← إِبْرَاهِيمُ بْنُ إِسْحَاقَ الْحَرْبِيُّ ← أَبُو بَكْرِ بْنُ إِسْحَاقَ الْفَقِيهُ ← أَبُو عَبْدِ اللَّهِ الْحَافِظُ

Al Khlafiyt Bain Al Imaman Al Shafi w Abi Hanifa w Ashaba · Diat book › Issue (518): The beginning is (1) in the swearing-in with the pollutant with the faith of the plaintiffs (2). Abu Hanifa said: The oath is on the part of the defendant, not on the part of the plaintiffs (3). · Hadith 4959

الخلافيات بين الإمامين الشافعي وأبي حنيفة وأصحابه · كتاب الديات ‹ مسألة (518): والبداية (1) في القسامة مع اللوث بأيمان المدعين (2).وقال أبو حنيفة: اليمين من قبل المدعى عليهم، لا من قبل المدعين (3).ودليلنا ما: · حديث 4960

[4960] أخبرنا أبو عبد الله الحافظ، ثنا أبو العباس محمد بن يعقوب، ثنا الحسن بن علي بن عفان، ثنا محمد بن بشر، عن سعيد بن أبي عروبة، أظنه عن قتادة، أن سليمان بن يسار حدث، فذكر إنكار عمر بن عبد العزيز قول من أقاد بالقسامة، فقال سليمان: القسامة حق، وقضى بها رسول الله - صلى الله عليه وسلم -، بينا الأنصار عند رسول الله - صلى الله عليه وسلم -، فإذا هم بصاحبهم يتشحط (4) في دمه، فقالوا: قتلتنا اليهود، وسموا رجلا منهم، ولم يكن لهم بينة، فقال رسول الله - صلى الله عليه وسلم -: "شاهدان من غيركم حتى أدفعه إليكم برمته"، فلم يكن لهم بينة، فقال: "استحقوا بخمسين قسامة أدفعه إليكم برمته (5) ". فقالوا: يا رسول الله، إنا نكره أن نحلف على غيب، فأراد رسول الله - صلى الله عليه وسلم - أن يأخذ قسامة اليهود بخمسين منهم، قالت الأنصار: يا رسول الله، إن اليهود لا يبالون الحلف، مهما نقبل (1) هذا منهم يأتون على آخرنا، فوداه رسول الله - صلى الله عليه وسلم - من عنده (2).قال الإمام أحمد - رحمه الله -: ورواه غيره عن سعيد، عن قتادة، عن سليمان بن يسار، وهذا المرسل يؤكد ما ذكرناه.ويؤكده أيضا حديث عمرو بن شعيب:

إِنْكَارَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ قَوْلَ مَنْ أَقَادَ ← قَتَادَةَ أَنَّ سُلَيْمَانَ بْنَ يَسَارٍ حَدَّثَ ← سَعِيدِ بْنِ أَبِي عَرُوبَةَ أَظُنُّهُ ← مُحَمَّدُ بْنُ بِشْرٍ ← الْحَسَنُ بْنُ عَلِيِّ بْنِ عَفَّانَ ← أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ ← أَبُو عَبْدِ اللَّهِ الْحَافِظُ

Al Khlafiyt Bain Al Imaman Al Shafi w Abi Hanifa w Ashaba · Diat book › Issue (518): The beginning is (1) in the swearing-in with the pollutant with the faith of the plaintiffs (2). Abu Hanifa said: The oath is on the part of the defendant, not on the part of the plaintiffs (3). · Hadith 4960

الخلافيات بين الإمامين الشافعي وأبي حنيفة وأصحابه · كتاب الديات ‹ مسألة (518): والبداية (1) في القسامة مع اللوث بأيمان المدعين (2).وقال أبو حنيفة: اليمين من قبل المدعى عليهم، لا من قبل المدعين (3).ودليلنا ما: · حديث 4961

[4961] أخبرنا أبو عبد الله الحافظ، أنا أبو الوليد الفقيه، ثنا عبد الله بن محمد، ثنا محمد بن يحيى، ثنا مسدد، ثنا يحيى بن سعيد، عن عبيد الله بن الأخنس، عن عمرو بن شعيب، عن أبيه، عن جده، أن ابن محيصة أصبح قتيلا على أبواب خيبر، فغدا أخوه على النبي - صلى الله عليه وسلم -، فقال: يا رسول الله، أخي أصبح قتيلا على أبواب خيبر؟ فقال: "شاهداك على من قتله، يدفع إليك برمته". فقال: كيف [لي] (3) بالشاهدين. قال: "فتحلف خمسين قسامة".قال:وذكر الحديث، يعني في امتناعه، وعرض أيمان اليهود، وامتناعه من قبولها، ثم دفع النبي - صلى الله عليه وسلم - ديته (4).

أَبِيهِ ← عَمْرِو بْنِ شُعَيْبٍ ← عُبَيْدُ اللَّهِ بْنُ الْأَخْنَسِ، ← يَحْيَی بْنُ سَعِيدٍ ← مُسَدَّدٌ ← مُحَمَّدُ بْنُ يَحْيَى ← عَبْدُ اللہِ بْنُ مُحَمَّدٍ، ← أَبُو الْوَلِيدِ الْفَقِيهُ ← أَبُو عَبْدِ اللَّهِ الْحَافِظُ

Al Khlafiyt Bain Al Imaman Al Shafi w Abi Hanifa w Ashaba · Diat book › Issue (518): The beginning is (1) in the swearing-in with the pollutant with the faith of the plaintiffs (2). Abu Hanifa said: The oath is on the part of the defendant, not on the part of the plaintiffs (3). · Hadith 4961

الخلافيات بين الإمامين الشافعي وأبي حنيفة وأصحابه · كتاب الديات ‹ مسألة (518): والبداية (1) في القسامة مع اللوث بأيمان المدعين (2).وقال أبو حنيفة: اليمين من قبل المدعى عليهم، لا من قبل المدعين (3).ودليلنا ما: · حديث 4962

[4962] أخبرنا أبو علي الروذباري، أنا أبو بكر بن داسة، ثنا أبو داود، ثنا الحسن بن علي بن راشد، ثنا هشيم، عن أبي حيان التيمي، ثنا عباية بن رفاعة، عن رافع بن خديج، قال: أصبح رجل من الأنصار مقتولا بخيبر، فانطلق أولياؤه إلى النبي - صلى الله عليه وسلم -، فذكروا ذلك له، فقال: "ألكم شاهدان يشهدان على قتل (1) صاحبكم؟ ". قالوا: يا رسول الله، لم يكن ثم (2) أحد من المسلمين، وإنما هم يهود، وقد يجترئون على أعظم من هذا، قال: "اختاروا منهم خمسين فأستحلفهم". [فأبوا] (3)، فوداه النبي - صلى الله عليه وسلم - من عنده (4).قال الشيخ أحمد: وهذا إن صح، فالقول فيه ما قلنا في حديث سعيد بن عبيد الطائي، والذي يؤكده في حديث رافع أنا قد روينا عن رافع بن خديج من جهة يحيى بن سعيد الأنصاري، عن بشير، عن رافع، مثل حديث سهل بن أبي حثمة (5).

رَافِعِ بْنِ خَدِيجٍ ← عَبَايَةَ بْنِ رِفَاعَةَ، ← أَبِي حَيَّانَ التَّيْمِيِّ ← هُشَيْمٌ ← الحسن بن علي بن راشد ← أَبُو دَاوُدَ، ← أَبُو بَكْرِ بْنُ دَاسَةَ ← أَبُو عَلِيٍّ الرُّوذْبَارِيُّ

Al Khlafiyt Bain Al Imaman Al Shafi w Abi Hanifa w Ashaba · Diat book › Issue (518): The beginning is (1) in the swearing-in with the pollutant with the faith of the plaintiffs (2). Abu Hanifa said: The oath is on the part of the defendant, not on the part of the plaintiffs (3). · Hadith 4962

الخلافيات بين الإمامين الشافعي وأبي حنيفة وأصحابه · كتاب الديات ‹ مسألة (518): والبداية (1) في القسامة مع اللوث بأيمان المدعين (2).وقال أبو حنيفة: اليمين من قبل المدعى عليهم، لا من قبل المدعين (3).ودليلنا ما: · حديث 4963

[4963] أخبرنا أبو عبد الله الحافظ، ثنا أبو العباس محمد بن يعقوب، ثنا أحمد بن عبد الجبار، ثنا يونس بن بكير، عن ابن إسحاق، حدثني محمد بن إبراهيم بن الحارث التيمي، عن عبد الرحمن بن بجيد (6) بن قيظي أخي بني حارثة، قال ابن إبراهيم: وايم الله، ما كان سهل بأكثر علما منه، ولكنه كان أسن منه؛ أنه قال له:والله ما هكذا كان الشأن، ولكن سهل أوهم (7)، ما قال رسول الله - صلى الله عليه وسلم - احلفوا على ما لا علم لكم به، ولكنه كتب إلى يهود خيبر حين كلمه الأنصار: "إنه وجد فيكم قتيل بين أبياتكم فدوه". فكتبوا إليه يحلفون بالله ما قتلوه، ولا يعلمون له قاتلا، فوداه رسول الله - صلى الله عليه وسلم - من عنده (1).تابعه محمد بن سلمة عن ابن إسحاق (2).وليس هذا القول بمقبول من قائله؛ فإن سهلا ساق الحديث من أوله إلى آخره، وتابعه على ذلك رافع بن خديج من رواية بشير بن يسار (3) عنه (4).قال الشافعي - رحمه الله -: لا أعلم ابن بجيد (5) سمع من النبي - صلى الله عليه وسلم -، وإن لم يكن سمع منه فهو مرسل، ولسنا وإياك نثبت المرسل، وقد علمت سهلا صحب النبي - صلى الله عليه وسلم - وسمع منه، وساق الحديث سياقا لا يشبه إلا الأثبات، فأخذت (6) به لما وصفت (7).

عبد الرحمن بن بجيد بن قيظي أخي بني حارثة، ← مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ الْحَارِثِ التَّيْمِيِّ، ← ابْنِ 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 · Diat book › Issue (518): The beginning is (1) in the swearing-in with the pollutant with the faith of the plaintiffs (2). Abu Hanifa said: The oath is on the part of the defendant, not on the part of the plaintiffs (3). · Hadith 4963

الخلافيات بين الإمامين الشافعي وأبي حنيفة وأصحابه · كتاب الديات ‹ مسألة (518): والبداية (1) في القسامة مع اللوث بأيمان المدعين (2).وقال أبو حنيفة: اليمين من قبل المدعى عليهم، لا من قبل المدعين (3).ودليلنا ما: · حديث 4964

[4964] أخبرنا الحسين بن محمد، أنا أبو بكر بن داسة، ثنا أبو داود، ثنا الحسن بن علي، ثنا عبد الرزاق (8)، ثنا معمر، عن الزهري، عن أبي سلمة بن عبد الرحمن وسليمان بن يسار، عن رجال (9) من الأنصار؛ [أن] (10) النبي - صلى الله عليه وسلم -قال ليهود (1) وبدأ بهم: "يحلف منكم خمسون رجلا؟ ". فأبوا، فقال للأنصار: "استحقوا". فقالوا: نحلف على الغيب يا رسول الله؟ ! فجعلها رسول الله - صلى الله عليه وسلم - على يهود؛ لأنه وجد بين أظهرهم (2).قال الشيخ - رحمه الله -: هذا منقطع، وهو بخلاف ما روينا في الأحاديث الموصولة في البداية من الأنصار، وفي أنه - صلى الله عليه وسلم - وداه من عنده، ولم يجعل تلك الدية على اليهود.وخالفه ابن جريج، فرواه عن الزهري كما:

رِجَالٍ مِنْ الْأَنْصَارِ ← أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ وَسُلَيْمَانَ بْنِ يَسَارٍ ← الزُّهْرِيِّ، ← مَعْمَرٌ، ← عَبْدُ الرَّزَّاقِ، ← الْحَسَنُ بْنُ عَلِيٍّ ← أَبُو دَاوُدَ، ← أَبُو بَكْرِ بْنُ دَاسَةَ ← الْحُسَيْنُ بْنُ مُحَمَّدٍ،

Al Khlafiyt Bain Al Imaman Al Shafi w Abi Hanifa w Ashaba · Diat book › Issue (518): The beginning is (1) in the swearing-in with the pollutant with the faith of the plaintiffs (2). Abu Hanifa said: The oath is on the part of the defendant, not on the part of the plaintiffs (3). · Hadith 4964

الخلافيات بين الإمامين الشافعي وأبي حنيفة وأصحابه · كتاب الديات ‹ مسألة (518): والبداية (1) في القسامة مع اللوث بأيمان المدعين (2).وقال أبو حنيفة: اليمين من قبل المدعى عليهم، لا من قبل المدعين (3).ودليلنا ما: · حديث 4965

[4965] أخبرنا أبو عبد الله الحافظ، أخبرني أبو عمرو الحيري، ثنا عبد الله بن محمد، ثنا محمد بن رافع، ثنا عبد الرزاق، حدثني ابن جريج، أخبرني ابن شهاب، أخبرني أبو سلمة بن عبد الرحمن وسليمان بن يسار، عن رجل من أصحاب رسول الله - صلى الله عليه وسلم -؛ أن النبي - صلى الله عليه وسلم - أقر القسامة على ما كانت عليه في الجاهلية، وقضى بها رسول الله - صلى الله عليه وسلم - بين ناس من الأنصار في قتيل ادعوه على اليهود (3).رواه مسلم في الصحيح عن محمد بن رافع. وأخرجه أيضا من حديث صالح بن كيسان، ويونس بن يزيد، عن ابن شهاب، إلا أن حديث يونس مختصر (4).ورواه عقيل:

رَجُلٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ← أبو سلمة بن عبد الرحمن وسليمان بن يسار، ← ابْنِ شِهَابٍ، ← ابْنُ جُرَيْجٍ، ← عَبْدُ الرَّزَّاقِ، ← مُحَمَّدُ بْنُ رَافِعٍ، ← عَبْدُ اللہِ بْنُ مُحَمَّدٍ، ← أبو عمرو الحيري، ← أَبُو عَبْدِ اللَّهِ الْحَافِظُ

Al Khlafiyt Bain Al Imaman Al Shafi w Abi Hanifa w Ashaba · Diat book › Issue (518): The beginning is (1) in the swearing-in with the pollutant with the faith of the plaintiffs (2). Abu Hanifa said: The oath is on the part of the defendant, not on the part of the plaintiffs (3). · Hadith 4965

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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