16
and these scholars argue that the abrogation pertains to that surah alone and to no other. Because Satan had insinuated something into it and some people supposed that the Prophet had agreed with them, he left off the prostration in it entirely as a safeguard against that misconception. In the ritual prayer the verse occurs at the very end of the standing posture, and the regular prostration of the prayer already suffices for it. This view, then, is nearer to what is correct than the others—and Allah knows best.
As for the report from ʿUmar, even if it were explicit it would amount to nothing more than his own statement along with the approval of those who happened to be present, and they did not represent all Muslims; and the statement
قال هؤلاء:
فيكون النسخ فيها خاصة، لا في غيرها، لما كان الشيطان قد ألقاه حين ظن من ظن أنه وافقهم، ترك السجود فيها بالكلية سداً لهذه الذريعة. وهي في الصلاة تأتي في آخر القيام، وسجدة الصلاة تغني عنها، فهذا القول أقرب من غيره. والله أعلم.
وأما حديث عمر:
فلو كان صريحاً لكان قوله وإقرار من حضر، وليسوا كل المسلمين. وقول