with anything. As for this misguided person, he claimed (pp. 16 and 18) that it is anomalous, and the anomalous is a type of weak [ḥadīth]. after he alleged that it is attributed to her. And although this claim was preceded by some Shāfiʿī jurists, it was refuted by the ḥāfiẓ—who is also a Shāfiʿī—by his statement in "al-Fatḥ" (1/464) in response to the dissenters: "It is not subject to opinion, so it has the ruling of being elevated." I said: By Allāh, I am utterly amazed at those jurists and how they allow themselves to say that Lady ʿĀʾishah would state on her own: "Allāh prescribed the prayer when He prescribed it as two rakʿahs in residence and travel..." the ḥadīth, which is agreed upon—as previously mentioned—if she had said on her own: "The Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) prescribed..." as Ibn ʿUmar said regarding the charity of fiṭr, if someone had said that without being informed by the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam), the speaker would be considered among those who lie about the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam), so what would be his condition if he said: "Allāh prescribed..."?! By Allāh, it is indeed one of the gravest matters to say about ʿĀʾishah the truthful (raḍiya Allāhu ʿanhā) that she said that on her own without being informed by the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam)! And it should not be said: Perhaps they did not come across this explicit wording of elevation, but only the other wording: "The prayer was prescribed as two rakʿahs..." because we say: Suppose that is the case for those other than al-Ghumārī, for it is in the meaning of the first. Do you not see that the scholars mentioned in "Muṣṭalaḥ al-Ḥadīth": "And the statement of the Companion: 'We were commanded to do such' or 'We were prohibited from such' is elevated and attributed according to the ḥadīth scholars." This is mentioned in "Ikhtiṣār ʿUlūm al-Ḥadīth" (p. 50) and elsewhere. And it is not hidden from anyone that there is no difference between the Companion saying: "He commanded" and saying "He prescribed," especially if the doer is explicitly mentioned as in this authentic narration from ʿĀʾishah
بشيء، وأما هذا المأفون، فزعم (ص ١٦ و١٨): أنه شاذ، والشاذ من قبيل الضعيف. بعد أن ادعى أنه موقوف عليها. وهذه الدعوى وإن كان مسبوقا إليها من بعض فقهاء الشافعية، فقد ردها الحافظ - وهو شافعي أيضا - بقوله في "الفتح" (١ / ٤٦٤) ردا على المخالفين: "فهو مما لا مجال للرأي فيه، فله حكم الرفع". قلت: وإني - والله - لأتعجب كل العجب من أولئك الفقهاء وكيف يجيزون على السيدة عائشة أن تقول من نفسها: "فرض الله الصلاة حين فرضها ركعتين ركعتين في الحضر والسفر.. " الحديث، وهو متفق عليه - كما تقدم - ولو أنها قالت من نفسها: "فرض رسول الله ﷺ... " كما قال ذلك ابن عمر في صدقة الفطر، لو أن ذلك قاله قائل دون توقيف من رسول الله ﷺ لاعتبر القائل من الكاذبين على رسول الله صلى الله عليه وسلم، فكيف يكون حاله لو قال: "فرض الله.."؟! تالله إنها لإحدى الكبر أن يقال في عائشة الصديقة ﵂ أنها قالت ذلك من نفسها دون توقيف من رسول الله ﷺ! ولا يقال: لعلهم لم يقفوا على هذا اللفظ الصريح في الرفع، وإنما على اللفظ الآخر: "فرضت الصلاة ركعتين ركعتين.. ". لأننا نقول: هب أن الأمر كذلك بالنسبة لغير الغماري، فإنه في معنى الأول، ألا ترى أن العلماء ذكروا في "مصطلح الحديث": "وقول الصحابي: "أمرنا بكذا" أو "نهينا عن كذا" مرفوع مسند عند أصحاب الحديث". كذا في "اختصار علوم الحديث" (ص ٥٠) وغيره. وليس بخاف على أحد أنه لا فرق بين قول الصحابي: "أمر" وقوله "فرض"، وبخاصة إذا صرح بالفاعل كما في هذه الرواية الصحيحة عن عائشة.