Dawud. And in the "Musnad" of 'Abd ibn Humayd: "and the Christian, and the menstruating woman." If this hadith were established, it would be necessary to adopt it, but its attribution (rafa') to the Prophet is not definitive, and it contains what is abandoned by consensus, which is everything other than the three mentioned. It is not possible to restrict (40) that to the place of prostration; for his saying (may Allah bless him and grant him peace): "If there is not before him the like of the back of a saddle, he is invalidated in his prayer by the black dog," indicates that what is further than the sutra invalidates his prayer if the dog passes through it, and the sutra is further than the place of prostration. The correct view is to define that by what is such that if one walked to it and pushed away the passer-by in front of him, his prayer would not be nullified; because the Prophet (may Allah bless him and grant him peace) commanded the pushing away of the passer-by in front of him (41). Thus, it is restricted by the evidence of consensus (42) to what is close to him, such that if he walked to it, his prayer would not be nullified. The wording in both hadiths is the same, and it has become impossible to interpret them in their absolute sense; since one of them has been restricted by the evidence of consensus with a condition, the other is likewise restricted by it. And Allah knows best.
Section: If one prays towards an unlawfully acquired sutra, and a black dog passes behind it, does his prayer become invalid? There are two views mentioned by Ibn Hamid: One is that his prayer becomes void because he is prohibited from setting it up and praying towards it, so its existence is as its non-existence. The second is that it does not become void, because of the saying of the Prophet (may Allah bless him and grant him peace): "It is shielded by the like of the back of a saddle" (43). And this has been found. The basis of these two views is similar to if one prays in an unlawfully acquired garment: is his prayer valid? There are two narrations.
(40) In A and M: "it is restricted". (41) Previously mentioned on page 92. (42) In M: "by the evidence of". (43) Previously mentioned on page 98.
دَاوُدَ. وفي "مُسْنَدِ عَبْدِ بنِ حُمَيْدٍ": "والنَّصْرَانِىُّ، والمَرْأَةُ الحَائِضُ". وهذا الحَدِيثُ لو ثَبَتَ، لتَعَيَّنَ المَصِيرُ إليه، غيرَ أنَّه لم يَجْزِمْ بِرَفْعِه، وفيه ما هو مَتْرُوكٌ بالإِجْماعِ، وهو ما عَدَا الثَّلَاثَة المَذْكُورَة، ولا يُمْكِنُ تَقْيِيدُ (٤٠) ذلك بمَوْضِعِ السُّجُودِ؛ فإنَّ قَوْلَه -صلى اللَّه عليه وسلم-: "إذَا لَم تَكُنْ بَيْنَ يَدَيْهِ مِثْلُ آخِرَةِ الرَّحْلِ، قَطَعَ صَلاتَه الكَلبُ الأسْوَدُ". يَدُلُّ علَى أنَّ ما هو أبْعَدُ من السُّتْرَةِ تَنْقَطِعُ صَلَاتُه بمُرُورِ الكلبِ فيه، والسُّتْرَةُ تكونُ أبْعَدَ من مَوْضِعِ السُّجُودِ، والصَّحِيحُ تَحْدِيدُ ذلك بما إذا مَشَى إليه، ودَفَعَ المَارَّ بين يَدَيْه، لا تَبْطُلُ صلاتُه؛ لأنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- أمَرَ بِدَفْعِ المَارِّ بين يَدَيْهِ (٤١)، فتَقَيَّدَ بدلالةِ (٤٢) الإِجْمَاعِ بما يَقْرُبُ منه، بحيثُ إذا مَشَى إليه لم تَبْطُلْ صلاتُه، واللَّفْظُ في الحَدِيثَيْنِ واحِدٌ، وقد تَعَذَّرَ حَمْلُهما على إطْلَاقِهما، وقد تَقَيَّدَ أحَدُهما بِدَلَالَةِ الإِجْمَاعِ بِقَيْدٍ، فتَقَيَّدَ الآخَرُ به. واللهُ أعلمُ.
فصل: إذا صَلَّى إلى سُتْرَةٍ مَغْصُوبَةٍ، فاجْتَازَ وَرَاءها كَلْبٌ أسْوَدُ، فهل تَنْقَطِعُ صَلَاتُه؟ فيه وَجْهانِ ذَكَرَهُما ابنُ حَامِدٍ: أحَدُهما، تَبْطُلُ صَلَاتُهُ؛ لأنَّه مَمْنُوعٌ مِن نَصْبِها، والصلاةِ إليها، فوُجُودُها كعَدَمِها. والثاني، لا تَبْطُلُ؛ لِقَوْلِ النَّبِىِّ -صلى اللَّه عليه وسلم-: "يَقى ذَلِكَ مِثْلُ آخِرَةِ الرَّحْلِ" (٤٣). وهذا قد وُجِدَ. وأصْلُ الوَجْهَيْنِ إذْا صَلَّى في ثَوْبٍ مَغْصُوبٍ، هل تَصِحُّ صلاتُه؟ على رِوايتَيْن.
(٤٠) في أ، م: "تقيد".(٤١) تقدم في صفحة ٩٢.(٤٢) في م: "لدلالة".(٤٣) تقدم في صفحة ٩٨.