صحیح ابن حبان
Sahih Ibn Hibban
كِتَابُ الصَّلَاةِ
Book of Prayer
باب ما يكره للمصلي وما لا يكره - ذكر خبر يحتج به من جهل صناعة الحديث وزعم أنه منسوخ نسخه نسخ الكلام في الصلاة
Chapter on What is Disliked and Not Disliked – Report Cited by Those Unfamiliar with Hadith, Claiming It Was Abrogated Like Speech in Prayer
Hadith Number: 2249
اخبرنا عمر بن سعيد بن سنان ، قال: اخبرنا احمد بن ابي بكر ، عن مالك ، عن ايوب بن ابي تميمة ، عن محمد بن سيرين ، عن ابي هريرة ، ان النبي صلى الله عليه وسلم سلم من اثنتين من صلاة العشي، فقام إليه ذو اليدين، فقال: اقصرت الصلاة ام نسيت؟ فقال: " كل ذلك لم يكن"، ثم اقبل على الناس، فقال:" اكما يقول ذو اليدين؟" قالوا: نعم،" فاتم ما بقي من الصلاة، ثم سلم، ثم سجد سجدتي السهو" ، قال ابو حاتم: هذا خبر اوهم عالما من الناس ان هذه الصلاة كانت حيث كان الكلام مباحا في الصلاة، ثم نسخ هذا الخبر بتحريم الكلام في الصلاة، وليس كذلك، لان نسخ الكلام في الصلاة كان بمكة عند رجوع ابن مسعود من ارض الحبشة، وذلك قبل الهجرة بثلاث سنين، وراوي هذا الخبر ابو هريرة، وابو هريرة اسلم سنة خيبر سنة سبع من الهجرة، فذلك ما وصفت، على ان قصة ذي اليدين كان بعد نسخ الكلام في الصلاة بعشر سنين سواء، فكيف يكون الخبر المتاخر منسوخا بالخبر المتقدم.
Sayyiduna Abu Hurairah (may Allah be pleased with him) narrates: The Prophet (peace and blessings be upon him) offered two rak‘ahs in the evening prayer and then said the salam. Sayyiduna Dhul-Yadayn (may Allah be pleased with him) stood before him and said: Has the prayer been shortened or did you forget? The Prophet (peace and blessings be upon him) said: Neither of these has happened. Then he turned to the people and asked: Is it as Dhul-Yadayn is saying? The people replied: Yes. So the Prophet (peace and blessings be upon him) completed the remaining prayer, then said the salam and performed two prostrations of forgetfulness (sajdah sahw).
(Imam Ibn Hibban, may Allah have mercy on him, says:) This narration led a scholar to the misunderstanding that this was the prayer in which speaking during prayer was permissible. Then this narration was abrogated by the narration which made speaking during prayer forbidden. However, this is not the case, because speaking during prayer was abrogated in Makkah, at the time when Sayyiduna Abdullah bin Mas‘ud (may Allah be pleased with him) had returned from the land of Abyssinia. And this was three years before the migration (Hijrah). Whereas the narrator of this narration is Sayyiduna Abu Hurairah (may Allah be pleased with him), and Sayyiduna Abu Hurairah (may Allah be pleased with him) accepted Islam in the year of the Battle of Khaybar, in the seventh year after Hijrah, as I have mentioned earlier. The incident of Sayyiduna Dhul-Yadayn (may Allah be pleased with him) occurred ten years after the abrogation of speaking during prayer. So how can the later narration be abrogated by the earlier narration?
(Imam Ibn Hibban, may Allah have mercy on him, says:) This narration led a scholar to the misunderstanding that this was the prayer in which speaking during prayer was permissible. Then this narration was abrogated by the narration which made speaking during prayer forbidden. However, this is not the case, because speaking during prayer was abrogated in Makkah, at the time when Sayyiduna Abdullah bin Mas‘ud (may Allah be pleased with him) had returned from the land of Abyssinia. And this was three years before the migration (Hijrah). Whereas the narrator of this narration is Sayyiduna Abu Hurairah (may Allah be pleased with him), and Sayyiduna Abu Hurairah (may Allah be pleased with him) accepted Islam in the year of the Battle of Khaybar, in the seventh year after Hijrah, as I have mentioned earlier. The incident of Sayyiduna Dhul-Yadayn (may Allah be pleased with him) occurred ten years after the abrogation of speaking during prayer. So how can the later narration be abrogated by the earlier narration?
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