← Previous Page 2546 of 6550 Next →
"whichever man stands for his ablution intending to pray, then washes his hands, his sin falls from his hands with the first drop. When he rinses his mouth, inhales water into his nose, and expels it, his sin falls from his tongue and lips with the first drop. When he washes his face, his sin falls from his hearing and sight with the first drop. When he washes his hands up to the elbows and his feet up to the ankles, he is cleansed from every sin and wrongdoing as he was on the day his mother gave birth to him. He said: when he stands for prayer, Allāh raises his rank through it, and if he sits, he sits free of sin." Al-Mundhirī said (1/96): "It is a good isnād for follow-ups, and there is no harm in it." Al-Suyūṭī attributed the ḥadīth in "al-Jāmiʿ al-Ṣaghīr" to al-Ṭabarānī only in "al-Kabīr"! Without the fourth section, so he missed that it is in "al-Musnad" more complete than that! It is in "al-Kabīr" with most of their sections dispersed (7556, 7560, 7561-7567, 7569-7572) from the narration of Shaher from Abū Umāmah (raḍiya Allāhu ʿanhu).
" أيما رجل قام إلى وضوئه يريد الصلاة، ثم غسل كفيه نزلت خطيئته من كفيه مع أول قطرة، فإذا مضمض واستنشق واستنثر نزلت خطيئته من لسانه وشفتيه مع أول قطرة، فإذا غسل وجهه نزلت خطيئته من سمعه وبصره مع أول قطرة، فإذا غسل يديه إلى المرفقين ورجليه إلى الكعبين سلم من كل ذنب هو له، ومن كل خطيئة كهيئته يوم ولدته أمه. قال: فإذا قام إلى الصلاة رفع الله بها درجته، وإن قعد قعد سالما ". قال المنذري (١ / ٩٦): " وهو إسناد حسن في المتابعات لا بأس به ". والحديث عزاه السيوطي في " الجامع الصغير " للطبراني فقط في " الكبير "! دون الفقرة الرابعة، ففاته أنه في " المسند " أتم منه! وهو في " الكبير " بأكثر فقراتهم مفرقا (٧٥٥٦ و ٧٥٦٠ و ٧٥٦١ - ٧٥٦٧ و ٧٥٦٩ - ٧٥٧٢) من رواية شهر عن أبي أمامة ﵁.
1757
١٧٥٧
- "Beware of the private parts, meaning during prayer." Al-Ṭabarānī narrated it in "al-Muʿjam al-Kabīr" (3/122/2) through the route of Ḥafṣ ibn Ghiyāth and Ibn Abī Ḥātim in "al-ʿIlal" (1/141) through the route of Muḥammad ibn Khālid al-Wahbī from Ibn Jurayj from ʿAṭāʾ from Ibn ʿAbbās who said: the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) said... and he mentioned it. ʿAbd al-Razzāq disagreed with them and said: from Ibn Jurayj, it is mawqūf on Ibn ʿAbbās and he did not raise it. Al-Ṭabarānī also narrated it. I said: This is a sound isnād both marfūʿ and mawqūf, and the marfūʿ is more authentic due to the agreement of two trustworthy narrators on it. And although Ibn Jurayj was known for tadlīs, his narration from ʿAṭāʾ is considered to be based on direct hearing because he himself said: If I say: ʿAṭāʾ said, then I heard it from him even if I do not say: I heard. It seems for this reason Abū Ḥātim did not criticize it for ʿanʿanah, although he found it objectionable by his son's statement from him:
- " إياي والفرج، يعني في الصلاة ". أخرجه الطبراني في " المعجم الكبير " (٣ / ١٢٢ / ٢) من طريق حفص بن غياث وابن أبي حاتم في " العلل " (١ / ١٤١) من طريق محمد بن خالد الوهبي عن ابن جريج عن عطاء عن ابن عباس قال: قال رسول الله ﷺ ... فذكره. وخالفهما عبد الرزاق فقال: عن ابن جريج به موقوفا على ابن عباس لم يرفعه. أخرجه الطبراني أيضا. قلت: وهذا إسناد صحيح مرفوعا وموقوفا، والمرفوع أصح لاتفاق ثقتين عليه. وابن جريج وإن كان مدلسا، فروايته عن عطاء محمولة على السماع لقوله هو نفسه: إذا قلت: قال عطاء، فأنا سمعته منه وإن لم أقل: سمعت. وكأنه لذلك لم يعله أبو حاتم بعلة العنعنة مع أنه استنكره بقول ابنه عنه:
← Previous Page 2546 of 6550 Next →