the beginning of Islam, he would not pray over one who had a debt for which he had no means of repayment, yet he would order them to pray over him. If it is said: This was specific to the Prophet (may Allah bless him and grant him peace) because his prayer is a source of tranquility, we say: What is established regarding the Prophet (may Allah bless him and grant him peace) is established regarding others, unless there is proof of his exclusivity (13). If it is said: But the Prophet (may Allah bless him and grant him peace) did refrain from praying over the one who had a debt, we say: Then he later prayed over him. Abu Hurayrah reported that when a deceased man who had debt was brought to the Prophet (may Allah bless him and grant him peace), he would ask: "Did he leave behind enough to repay his debt?" If he was told that he left enough, he would pray over him; otherwise, he would say to the Muslims: "Pray over your companion." Once Allah granted the conquests, he stood and said: "I am closer to the believers than their own selves. Whoever among the believers dies and leaves behind a debt, it is upon me to pay it, and whoever leaves behind property, it is for his heirs (14)." Al-Tirmidhi said: This is a sound (sahih) hadith. Were it not for abrogation, it would have been like our issue. These hadiths are specific, so they must be prioritized over his saying: "Pray over whoever says: There is no god but Allah" (15). Furthermore, there is no contradiction between the two reports; the Prophet (may Allah bless him and grant him peace) refrained from praying over these two while ordering others to pray over them, so his ordering prayer over them did not contradict his refraining from praying over them himself. Likewise, his ordering prayer over whoever says "There is no god but Allah" is understood the same way.
Section: Ahmad said: I do not attend the funerals of the Jahmiyyah (16) nor the Rafidah (17), but whoever wishes may attend them.
(13) In A there is an addition: "to him". (14) In M: "it is for the heirs". It was narrated by al-Bukhari in: Chapter on debt, from the Book of Guarantee, and in: Chapter on the saying of the Prophet (may Allah bless him and grant him peace): "Whoever leaves behind wealth or dependents, let it come to me," from the Book of Maintenance, Sahih al-Bukhari 3/128, 7/86, 87; Muslim in: Chapter on whoever leaves behind property, it is for his heirs, from the Book of Inheritance, Sahih Muslim 2/1237, 1238; al-Tirmidhi in: Chapter on what has been said regarding prayer over the debtor, from the Chapters on Funerals, 'Aridat al-Ahwadhi 4/291; al-Nasa’i in: Chapter on prayer over one who has a debt, from the Book of Funerals, al-Mujtaba 4/53; Ibn Majah in: Chapter on whoever leaves behind a debt or dependents, it is upon Allah and His Messenger, from the Book of Charities, Sunan Ibn Majah 2/807; and Imam Ahmad in: al-Musnad 2/290, 453. (15) Its verification was provided earlier on page 357. (16) The Jahmiyyah: They are the followers of Jahm ibn Safwan, and he is of the extreme Jabriyyah who negate the action of the servant in reality and attribute it to Allah the Exalted. Al-Milal wa al-Nihal 1/135. (17) It was among the school of Zayd ibn Ali that the leadership (imamate) of one who is less virtuous is permissible; therefore, he permitted the leadership of the two Sheikhs, Abu Bakr and Umar. When the = of Kufa heard this statement, they rejected him, and thus were called Rafidah. Al-Milal wa al-Nihal 1/304-306.
بَدْءِ الإِسلامِ لا يُصَلِّى على مَنْ عليه دَيْنٌ لا وَفَاءَ له، ويَأْمُرُهم بالصلاةِ عليه. فإن قِيلَ: هذا خَاصٌّ للنَّبِىِّ -صلى اللَّه عليه وسلم-؛ لأنَّ صلاتَهُ سَكَنٌ. قُلْنا: ما ثَبَتَ في حَقِّ النَّبِيِّ -صلى اللَّه عليه وسلم-، ثَبَتَ في حَقِّ غيرِه، ما لم يَقُمْ على اخْتِصَاصِه (١٣) دَلِيلٌ. فإن قِيلَ: فقد تَرَكَ النَّبِيُّ -صلى اللَّه عليه وسلم- الصلاةَ على مَن عليه دَيْنٌ. قُلْنا: ثم صَلَّى عليه بعدُ، فرَوَى أبو هُرَيْرَةَ، أنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- كان يُؤْتَى بالرَّجُلِ المُتَوَفَّى عليه الدَّيْنُ، فيقولُ: "هل تَرَكَ لِدَيْنِه مِنْ وَفَاءٍ؟ ". فإن حُدِّثَ أنَّه تَرَكَ وَفَاءً صَلَّى عليه، وإلَّا قال لِلْمُسْلِمِينَ: "صَلُّوا عَلَى صَاحِبِكُمْ". فلمَّا فَتَحَ اللهُ الفُتُوحَ قامَ فقال: "أنَا أَوْلَى بالمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ، فَمَن تُوُفِّىَ مِنَ الْمُؤْمِنِينَ، وتَرَكَ دَيْنًا، عَلَىَّ قَضَاؤُهُ، ومَنْ تَرَكَ مالًا فَلِوَرَثَتِهِ (١٤) ". قال التِّرْمِذِىُّ: هذا حَدِيثٌ صَحِيحٌ. ولولا النَّسْخُ كان كمَسْألَتِنا، وهذه الأحادِيثُ خاصَّةٌ، فيَجِبُ تَقْدِيمُها على قَوْلِه: "صَلُّوا عَلَى مَنْ قَالَ لَا إلهَ إلَّا اللهُ" (١٥). على أنَّه لا تَعَارُضَ بين الخَبَرَيْنِ؛ فإنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- تَرَكَ الصلاةَ على هذَيْنِ، وأمَرَ بالصلاةِ عليهما، فلم يَكُنْ أمْرُهُ بالصلاةِ عليهما مُنَافِيًا لِتَرْكِه الصلاةَ عليهما، كذلك أمْرُهُ بالصلاةِ على مَن قال لا إلهَ إلَّا اللهُ.
فصل: قال أحمدُ: لا أشْهَدُ الجَهْمِيَّةَ (١٦) ولا الرَّافِضَةَ (١٧)، ويَشْهَدُه مَن شاءَ،
(١٣) في ازيادة: "به".(١٤) في م: "فللورثة".وأخرجه البخاري، في: باب الدَّين، من كتاب الكفالة، وفى: باب قول النبي -صلى اللَّه عليه وسلم- من ترك كلًّا أو ضياعا فإلىّ، من كتاب النفقات. صحيح البخاري ٣/ ١٢٨، ٧/ ٨٦، ٨٧. ومسلم، في: باب من ترك مالًا فلورثته، من كتاب الفرائض. صحيح مسلم ٢/ ١٢٣٧، ١٢٣٨. والترمذي، في: باب ما جاء في الصلاة على المديون، من أبواب الجنائز. عارضة الأحوذى ٤/ ٢٩١. والنسائي، في: باب الصلاة على من عليه دين، من كتاب الجنائز. المجتبى ٤/ ٥٣. وابن ماجه، في: باب من ترك دينا أو ضياعًا فعلى اللَّه وعلى رسوله، من كتاب الصدقات. سنن ابن ماجه ٢/ ٨٠٧. والإِمام أحمد، في: المسند ٢/ ٢٩٠، ٤٥٣.(١٥) تقدم تخريجه في صفحة ٣٥٧.(١٦) الجهمية: هم أصحاب جهم بن صفوان، وهو من الجبرية الخالصة، الذين ينفون الفعل حقيقة عن العبد، ويضيفونه إلى اللَّه تعالى. الملل والنحل ١/ ١٣٥.(١٧) كان من مذهب زيد بن على جواز إمامة المفضول، فأجاز إمامة الشيخين أبى بكر وعمر، فلما سمعت =
