Tafsir al-Uthaymin Juz Amma - Ibn al-'Uthaymin - (262)

Tafsir al-Uthaymin Juz AmmaIbn al-'Uthaymin

when he prays?” That is: Tell me about this man’s condition, and marvel at the condition of one who forbids a servant when he prays. Thus, the verse mentions one who forbids and one who is forbidden. The one who forbids is Abū Jahl, the tyrant of Quraysh. Among Quraysh, he was called Abū al-Hakam because they submitted their disputes to his judgment and referred matters to him. He therefore became deluded by his own importance, could not stomach Islam, and—as is well known—died in unbelief. The Prophet, may Allah bless him and his family and grant them peace, called this man Abū Jahl (1), contrary to their calling him Abū al-Hakam.

The one who was forbidden was Muhammad, may Allah bless him and his family and grant them peace. He is the servant referred to in the words, “a servant when he prays.” Abū Jahl was told, “Muhammad is praying at the Kaaba in full view of the people, beguiling them and turning them away from their idols and gods.” One day, he passed by while the Prophet, may Allah bless him and grant him peace, was prostrating and forbade him from praying. He said, “I have already forbidden you, so why are you doing this?” The Prophet, may Allah bless him and grant him peace, rebuked him, and he withdrew.

Abū Jahl was later told that Muhammad, may Allah bless him and his family and grant them peace, was still praying. He said, “By Allah, if I see him, I shall tread upon his neck with my foot and rub his face in the dust!” One day, he saw him prostrating by the Kaaba and advanced toward him, intending to make good on his oath and solemn pledge. Yet as he drew near, he found between himself and the Prophet a trench of fire and dreadful terrors. He recoiled on his heels and was unable to reach the Messenger of Allah, may Allah bless him and his family and grant him peace (2).

How astonishing is the conduct of this servant who forbids another servant when he prays! How could he do such a thing? Hence, at the end of these verses comes the question, “Does he not know that Allah sees?” Allah will indeed recompense him.

Then He said, “Have you considered if he is upon true guidance?” “Have you considered” means: Tell me, O you who are being addressed, if this prostrating man—Muhammad, may Allah bless him and grant him peace—is upon true guidance, how can you forbid him from it? Regarding the words, “or enjoins piety,” it was said—

(1) Recorded by al-Bukhārī, *Book of Military Expeditions*, chapter “The Killing of Abū Jahl” (3962), and Muslim, *Book of Jihad*, chapter “The Killing of Abū Jahl” (1800) (18). (2) Recorded by Muslim, *Book on the Characteristics of the Hypocrites*, chapter on His saying: “Indeed, man surely transgresses when he sees himself as self-sufficient” (2797) (38).

إذا صلى﴾ يعني أخبرني عن حال هذا الرجل وتعجب من حال هذا الرجل الذي ينهى عبداً إذا صلى، ففي الآية ناهٍ ومنهي، فالناهي هو طاغية قريش أبو جهل، وكان يسمى في قريش أبا الحكم؛ لأنهم يتحاكمون إليه، ويرجعون إليه فاغتر بنفسه، وشرق بالإسلام ومات على الكفر كما هو معروف، هذا الرجل سماه النبي صلى الله عليه وعلى آله وسلم أبا جهل (١) ضد تسميتهم إياه أبا الحكم. وأما المنهي فهو محمد صلى الله عليه وعلى آله وسلم وهو العبد ﴿عبداً إذا صلى﴾ أبو جهل قيل له: إن محمداً يصلي عند الكعبة أمام الناس، يفتن الناس ويصدهم عن أصنامهم وآلهتهم، فمر به ذات يوم وهو ساجد فنهى النبي ﵊، وقال: لقد نهيتك فلماذا تفعل؟ فانتهره النبي ﵊ فرجع، ثم قيل لأبي جهل إنه أي محمداً صلى الله عليه وعلى آله وسلم مازال يصلي فقال: والله لئن رأيته لأطأن عنقه بقدمي، ولأعفرن وجهه بالتراب، فلما رآه ذات يوم ساجداً تحت الكعبة وأقبل عليه يريد أن يبر بيمينه وقسمه، لما أقبل عليه وجد بينه وبينه خندقاً من النار وأهوالاً عظيمة، فنكص على عقبيه وعجز أن يصل إلى رسول الله صلى الله عليه وعلى آله وسلم (٢) ، هذا العبد الذي ينهى عبداً إذا صلى يتعجب من حاله كيف يفعل هذا؟ ولهذا جاء في آخر الآيات ﴿ألم يعلم بأن الله يرى﴾ وأنه سيجازيه ثم قال: ﴿أرأيت إن كان على الهدى﴾ ﴿أرأيت﴾ يعني أخبرني أيها المخاطب إن كان هذا الساجد محمد ﷺ على الهدى فكيف تنهاه عنه. ﴿أو أمر بالتقوى﴾ قال

(١) أخرجه البخاري كتاب المغازي باب قتل أبي جهل (٣٩٦٢) ومسلم كتاب الجهاد باب قتل ابي جهل (١٨٠٠) (١٨) . (٢) أخرجه مسلم كتاب صفات المنافقين باب قوله:) إِنَّ الْأِنْسَانَ لَيَطْغَى* أَنْ رَآهُ اسْتَغْنَى) (٢٧٩٧) (٣٨) .