عربی (اصل)
وَأَخْبَرَنَا أَبُو عَلِيٍّ الرُّوذْبَارِيُّ أنبأ مُحَمَّدُ بْنُ بَكْرٍ ثنا أَبُو دَاوُدَ ثنا النُّفَيْلِيُّ ثنا مُحَمَّدُ بْنُ عِمْرَانَ الْحَجَبِيُّ عَنْ جَدَّتِهِ صَفِيَّةَ بِنْتِ شَيْبَةَ عَنْ عَائِشَةَ ؓ قَالَتْ جَاءَتِ امْرَأَةٌ إِلَى النَّبِيِّ ﷺ فَقَالَتْ يَا رَسُولَ اللهِ إِنِّي قَدْ وَلَدْتُ غُلَامًا فَسَمَّيْتُهُ مُحَمَّدًا وَكَنَّيْتُهُ أَبَا الْقَاسِمِ فَذُكِرَ لِي أَنَّكَ تَكْرَهُ ذَلِكَ فَقَالَ مَا الَّذِي أَحَلَّ اسْمِي وَحَرَّمَ كُنْيَتِي ؟ أَوْ مَا الَّذِي حَرَّمَ كُنْيَتِي وَأَحَلَّ اسْمِي ؟ قَالَ الْفَقِيهُ رَحِمَهُ اللهُ أَحَادِيثُ النَّهْيِ عَنِ التَّكَنِّي بِأَبِي الْقَاسِمِ عَلَى الْإِطْلَاقِ أَصَحُّ مِنْ حَدِيثِ الْحَجَبِيِّ هَذَا وَأَكْثَرُ فَالْحُكْمُ لَهَا دُونَهُ وَحَدِيثُ عَلِيٍّ ؓ يَدُلُّ عَلَى أَنَّهُ عَرَفَ نَهْيًا حَتَّى سَأَلَ الرُّخْصَةَ لَهُ وَحْدَهُ وَقَدْ يَحْتَمِلُ حَدِيثُ عَائِشَةَ ؓ إِنْ صَحَّ طَرِيقُهُ أَنْ يَكُونَ نَهْيُهُ وَقَعَ فِي الِابْتِدَاءِ عَلَى الْكَرَاهِيَةِ وَالتَّنْزِيهِ لَا عَلَى التَّحْرِيمِ فَحِينَ تَوَهَّمَتِ الْمَرْأَةُ أَنَّهُ عَلَى التَّحْرِيمِ بَيَّنَ أَنَّهُ عَلَى غَيْرِ التَّحْرِيمِ وَالْأَوَّلُ أَظْهَرُ وَاللهُ أَعْلَمُ وَقَدْ قَالَ حُمَيْدُ بْنُ زَنْجُوَيْهِ فِي كِتَابِ الْأَدَبِ سَأَلْتُ ابْنَ أَبِي أُوَيْسٍ مَا كَانَ مَالِكٌ يَقُولُ فِي الرَّجُلِ يَجْمَعُ اسْمَ النَّبِيِّ ﷺ وَكُنْيَتَهُ؟ فَأَشَارَ إِلَى شَيْخٍ جَالِسٍ مَعَنْا فَقَالَ هَذَا مُحَمَّدُ بْنُ مَالِكٍ سَمَّاهُ مُحَمَّدًا وَكَنَّاهُ أَبَا الْقَاسِمِ وَكَانَ يَقُولُ إِنَّمَا نُهِيَ عَنْ ذَلِكَ فِي حَيَاةِ النَّبِيِّ ﷺ كَرَاهِيَةَ أَنْ يُدْعَى أَحَدٌ بِاسْمِهِ أَوْ كُنْيَتِهِ فَيَلْتَفِتَ النَّبِيُّ ﷺ فَأَمَّا الْيَوْمَ فَلَا بَأْسَ بِذَلِكَ قَالَ حُمَيْدُ بْنُ زَنْجُوَيْهِ إِنَّمَا كَرِهَ أَنْ يُدْعَى أَحَدٌ بِكُنْيَتِهِ فِي حَيَاتِهِ وَلَمْ يَكْرَهْ أَنْ يُدْعَى بِاسْمِهِ؛ لِأَنَّهُ لَا يَكَادُ أَحَدٌ يَدْعُو بِاسْمِهِ فَلَمَّا قُبِضَ ذَهَبَ ذَلِكَ أَلَا تَرَى أَنَّهُ أَذِنَ لِعَلِيٍّ ؓ إِنْ وُلِدَ لَهُ ابْنٌ بَعْدَهُ أَنْ يَجْمَعَ لَهُ الِاسْمَ وَالْكُنْيَةَ وَإِنَّ نَفَرًا مِنْ أَبْنَاءِ وُجُوهِ الصَّحَابَةِ جَمَعُوا بَيْنَهُمَا مِنْهُمْ مُحَمَّدُ بْنُ أَبِي بَكْرٍ وَمُحَمَّدُ بْنُ جَعْفَرِ بْنِ أَبِي طَالِبٍ وَمُحَمَّدُ بْنُ سَعْدِ بْنِ أَبِي وَقَّاصٍ وَمُحَمَّدُ بْنُ حَاطِبٍ وَمُحَمَّدُ بْنُ الْمُنْتَشِرِ قَالَ الشَّيْخُ وَهَذَا التَّخْصِيصُ بِحَيَاتِهِ وَالِاسْتِدْلَالُ لِمَنْ جَمَعَ بَيْنَهُمَا بَعْدَ وَفَاتِهِ مِنَ النَّوْعِ الَّذِي كَانَ يَقُولُ الشَّافِعِيُّ رَحِمَهُ اللهُ لَا حُجَّةَ فِي قَوْلِ أَحَدٍ مَعَ النَّبِيِّ ﷺ وَاللهُ أَعْلَمُ
انگریزی ترجمہ
Abu Ali al-Rudhbari informed us > Muhammad ibn Bakr > Abu Dawud > al-Nufayli > Muhammad ibn Imran al-Hajabi > his grandmother Safiyyah bint Shaybah > Aisha (may Allah be pleased with her) said: 'A woman came to the Prophet (peace be upon him) and said: O Messenger of Allah, I have given birth to a boy and named him Muhammad and gave him the kunya Abu al-Qasim, and it was mentioned to me that you dislike that. He said: What is it that has made my name permissible but forbidden my kunya? — or: What has forbidden my kunya while permitting my name?' The jurist (may Allah have mercy on him) said: The hadiths forbidding the kunya Abu al-Qasim absolutely are more authentic and more numerous than this hadith of al-Hajabi, so the ruling goes by them, not by it. The hadith of Ali (may Allah be pleased with him) indicates he knew of a prohibition, which is why he asked for a special exemption for himself alone. The hadith of Aisha (may Allah be pleased with her), if its chain is authentic, may mean that his prohibition was initially one of disapproval and refinement, not prohibition, so when the woman assumed it was prohibition, he clarified it was not. The former interpretation is more apparent. And Allah knows best. Humayd ibn Zanjaawayh said in Kitab al-Adab: I asked Ibn Abi Uwais what Malik used to say about combining the Prophet's (peace be upon him) name and kunya. He pointed to an old man sitting with us and said: This is Muhammad ibn Malik — he named him Muhammad and gave him the kunya Abu al-Qasim. He used to say: The prohibition was only during the lifetime of the Prophet (peace be upon him), to avoid confusion when someone was called by his name or kunya, causing the Prophet (peace be upon him) to turn. As for today, there is no harm in it. The scholar said: This particularization to his lifetime and using evidence from those who combined them after his death is the type about which al-Shafi'i (may Allah have mercy on him) used to say: 'There is no proof in anyone's statement alongside the Prophet (peace be upon him).' And Allah knows best.