Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Dāwūd ibn al-Ḥusayn al-Bayhaqī said: I heard Isḥāq al-Ḥanẓalī, and he was asked about the congregational prayer: “Is it obligatory?” He replied, “Yes.” (1)

ʿAbd Allah ibn Abī al-Khuwārizmī reported: I heard Isḥāq al-Ḥanẓalī say, “Khurasan has produced three men unrivalled for their innovation in religion and for their lies: Jahm, ʿUmar ibn Ṣubayḥ, and Muqātil.”

Muḥammad ibn Ṣāliḥ ibn Hāniʾ said: I heard Ibrāhīm ibn Muḥammad al-Ṣaydalānī relate, “I was in Isḥāq’s gathering when Salamah ibn Shabīb asked him about someone who narrates ḥadith for payment. He answered, ‘Do not write from him.’ ”

Ḥakkām ibn Salm narrated to us, from al-Rabīʿ ibn Anas, from Abū al-ʿĀliyah, who said, “It is written in the scriptures: ‘Teach free of charge just as you were taught free of charge.’ ”

In the handwriting of Abū ʿAmr al-Mustamlī: I heard Abū Aḥmad Muḥammad ibn ʿAbd al-Wahhāb say, “I heard Isḥāq ibn Ibrāhīm, and he was asked about a man who omits the phrase bismi-llāh al-raḥmān al-raḥīm (In the name of Allah, the Most Compassionate, the Most Merciful). He replied, ‘Whoever leaves out the B, or the S, or the M of it, his prayer is invalid, because al-Ḥamd—that is, Sūrat al-Fātiḥah—consists of seven verses.’ ”

Ibn al-Mubārak said, “Whoever leaves it out has discarded one hundred and thirteen verses of Allah’s Book, exalted is He.”

Al-Ḥākim remarked, “Isḥāq ibn Rāhwayh was the leading authority of his age in memorization and legal verdicts. He settled in Naysābūr and died there.

“It is also said that he was originally from Marw and that he travelled to Iraq in—”

(1) ‘Ata, al-Awza‘i, the Hanbalis, Abu Thawr, Ibn Khuzayma, Ibn Hibban, Dawud, and the Zahiri school maintain that performing each of the five daily prayers in congregation is an individual obligation. Al-Tahtaawi, in his gloss on Maraqi al-Falah, p. 187, relays from the author of al-Bada’i that most Hanafi masters likewise regard congregational prayer as compulsory, a view also affirmed in al-Tuhfa and elsewhere. Jami‘ al-Fiqh describes this position as the most balanced and persuasive. Imam Ibn al-Qayyim has compiled the evidences for this obligation in detail in his valuable work Al-Salah; the reader is invited to consult it.
قَالَ دَاوُدُ بنُ الحُسَيْنِ البَيْهَقِيُّ: سَمِعْتُ إِسْحَاقَ الحَنْظَلِيَّ، وَسُئِلَ عَنِ الجَمَاعَةِ: أَفَرِيْضَةٌ هِيَ؟ قَالَ: نَعَمْ (١) . عَبْدُ اللهِ بنُ أَبِي الخُوَارِزْمِيِّ: سَمِعْتُ إِسْحَاقَ الحَنْظَلِيَّ يَقُوْلُ: أَخْرَجَتْ خُرَاسَانُ ثَلاَثَةً لاَ نَظِيْرَ لَهُم فِي البِدْعَةِ وَالكَذِبِ: جَهْمٌ، وَعُمَرُ بنُ صُبَيْحٍ، وَمُقَاتِلٌ. مُحَمَّدُ بنُ صَالِحِ بنِ هَانِئٍ: سَمِعْتُ إِبْرَاهِيْمَ بنَ مُحَمَّدٍ الصَّيْدَلاَنِيَّ يَقُوْلُ: كُنْتُ فِي مَجْلِسِ إِسْحَاقَ، فَسَأَلَهُ سَلَمَةُ بنُ شَبِيْبٍ عَمَّنْ يُحَدِّثُ بِالأَجْرِ؟ قَالَ: لاَ تَكْتُبْ عَنْهُ. أَخْبَرَنَا حَكَّامُ بنُ سَلْمٍ، عَنِ الرَّبِيْعِ بنِ أَنَسٍ، عَنْ أَبِي العَالِيَةِ، قَالَ: مَكْتُوْبٌ فِي الكُتُبِ: عَلِّمْ مَجَّاناً كَمَا عُلِّمْتَ مَجَّاناً. بِخَطِّ أَبِي عَمْرٍو المُسْتَمْلِي: سَمِعْتُ أَبَا أَحْمَدَ مُحَمَّدَ بنَ عَبْدِ الوَهَّابِ، سَمِعْتُ إِسْحَاقَ بنَ إِبْرَاهِيْمَ، وَسُئِلَ عَنْ رَجُلٍ تَرَكَ ﴿بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيْمِ﴾ ، فَقَالَ: مَنْ تَرَكَ (ب) ، أَوْ (س) ، أَوْ (م) مِنْهَا، فَصَلاَتُه فَاسِدَةٌ، لأَنَّ الحَمْدَ سَبْعُ آيَاتٍ. وَقَالَ ابْنُ المُبَارَكِ: مَنْ تَرَكَهَا، فَقَدْ تَرَكَ مائَةً وَثَلاَثَ عَشْرَةَ آيَةً مِنْ كِتَابِ اللهِ -تَعَالَى-. قَالَ الحَاكِمُ: إِسْحَاقُ بنُ رَاهْوَيْه إِمَامُ عَصْرِهِ فِي الحِفْظِ وَالفَتْوَى، سَكَنَ نَيْسَابُوْرَ، وَمَاتَ بِهَا. وَقِيْلَ: إِنَّ أَصْلَهُ مَرْوَزِيٌّ، خَرَجَ إِلَى العِرَاقِ فِي
(١) وقد ذهب إلى فرضيتها عينا في جميع الصلوات عطاء، والاوزاعي، والحنابلة، وأبو ثور، وابن خزيمة، وابن حبان، وداود، وأهل الظاهر. ونقل الطحطاوي في " حاشيته " على " مراقي الفلاح "، الصفحة: ١٨٧، عن صاحب " البدائع "، أن عامة مشايخ الحنفية على وجوب صلاة الجماعة، وبه جزم في " التحفة " وغيرها. وذكر عن جامع الفقه أنه أعدل الأقوال وأقواها. وقد استوفي الامام ابن القيم أدلة الفرضية في كتابه النفيس: " الصلاة "، فراجعه.

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