Zād al-MaʿādIbn al-Qayyim

for circumambulation, nor for the eclipse prayer, nor for the prayer for rain (1), because the Prophet, peace and blessings be upon him, and his Companions did not take a ritual bath for these acts of worship, although they performed them.

Others cite as evidence what al-Bukhārī included in his Sahīh (2), where he said: “Chapter: Prayer after Friday prayer and before it. ‘Abd Allāh ibn Yūsuf narrated to us: Mālik informed us, on the authority of Nāfi‘, from Ibn ‘Umar, that the Prophet, peace and blessings be upon him, used to pray two units before the noon prayer and two after it, two units after the sunset prayer in his house, and two units before the night prayer. He would not pray after Friday prayer until he had left, when he would pray two units.”

This, however, provides no proof. Al-Bukhārī did not intend thereby to establish a sunnah prayer before Friday prayer. Rather, he meant to ask whether anything had been reported concerning prayer before or after it (3). He then cited this hadith, indicating that the Prophet was only reported (4) to have performed the sunnah prayer (5) after it, and that nothing had been reported concerning prayer before it.

This is similar to what he did in the Book of the Two Eids (6), where he said: “Chapter: Prayer before the Eid prayer (7) and after it. Abū al-Mu‘allā (8) said: I heard Sa‘īd relate from Ibn ‘Abbās that he disliked prayer before the Eid prayer.” He then cited the hadith of Sa‘īd ibn Jubayr, “from Ibn ‘Abbās that the Prophet

(1) M reads “li-istisqā’” (for a prayer for rain); Q reads “al-istisqā’” (the prayer for rain). (2) Before hadith no. 937. (3) All witnesses except Q and M read “aw ba‘dahā” (or after it). (4) M, Mb, and N read “yurwa” (be reported). Q may have the same reading, but it is not clear. (5) The word “al-sunnah” (the sunnah prayer) is omitted in S. (6) Before hadith no. 989. (7) All witnesses except Q, M, Mb, and N read “al-‘īdayn” (the two Eids). The Sahīh has the reading adopted here. (8) The manuscripts and all editions of the book except the al-Risāla edition read “Abū al-‘Alā’.” Perhaps the name was written in the original as “Abū al-Mu‘allā,” but the copyists misread it and added a hamza after the alif.
للطواف ولا للكسوف ولا للاستسقاء (١)، لأنَّ النَّبيَّ ﷺ وأصحابه لم يغتسلوا لذلك مع فعلهم لهذه العبادات. ومنهم من احتجَّ بما ذكره البخاري في «صحيحه» (٢) فقال: «باب الصلاة بعد الجمعة وقبلها. ثنا عبد الله بن يوسف، أبنا مالك، عن نافع، عن ابن عمر أنَّ النبيَّ ﷺ كان يصلِّي قبل الظهر ركعتين وبعدها ركعتين، وبعد المغرب ركعتين في بيته، وقبل العشاء ركعتين. وكان لا يصلِّي بعد الجمعة حتى ينصرف، فيصلِّي ركعتين». وهذا لا حجَّة. فيه ولم يُرِد به البخاري إثبات السنَّة قبل الجمعة، وإنما مراده أنه هل ورد في الصلاة قبلها وبعدها (٣) شيء؟ ثم ذكر هذا الحديث، أي: أنه لم يَرِد (٤) عنه فعلُ السنة (٥) إلا بعدها، ولم يَرِد قبلها شيء. وهذا نظير ما فعل في كتاب العيدين (٦) فإنه قال: «باب الصلاة قبل العيد (٧) وبعدها. وقال أبو المعلَّى (٨): سمعتُ سعيدًا عن ابن عباس: كره الصلاة قبل العيد». ثم ذكر حديث سعيد بن جبير «عن ابن عباس أن النبي
(١) م: «لاستسقاء». وفي ق: «الاستسقاء». (٢) قبل الحديث (٩٣٧). (٣) ما عدا ق، م: «أو بعدها». (٤) م، مب، ن: «يرو»، وقد يكون مثله في ق، ولكن لم يظهر. (٥) لفظ «السنة» ساقط من ص. (٦) قبل الحديث (٩٨٩). (٧) ما عدا ق، م، مب، ن: «العيدين». وفي «الصحيح» كما أثبت. (٨) في النسخ وطبعات الكتاب غير طبعة الرسالة: «أبو العلاء». ولعل رسمه في الأصل كان: «أبو المعلا»، فأخطأ النساخ في قراءته، وكتبوا بعد الألف همزة.

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