Zād al-Maʿād - Ibn al-Qayyim - (1/269)

Zād al-MaʿādIbn al-Qayyim

prostration with both kinds of supplication, and the supplication he instructed people to make during prostration encompasses both kinds.

The response likewise takes two forms: answering the supplication of one who asks by granting his request, and answering the supplication of one who praises by rewarding him. Allah’s words, “I respond to the call of the supplicant when he calls upon Me (1),” have been interpreted in terms of each of these two kinds. The correct view is that they encompass both.

Section

People have differed over which is better: standing or prostration. One group favoured standing for several reasons:

First: the remembrance recited during it is the best form of remembrance, making this pillar of prayer the best of its pillars.

Second (2): Allah’s words, “And stand before Allah in devout obedience” [al-Baqarah: 238].

Third: the Prophet’s saying, may Allah bless him and grant him peace: “The best prayer is that with prolonged qunūt (devotion)” (3).

Another group held that frequent prostration is better. They cited the Prophet’s saying, may Allah bless him and grant him peace: “The closest a servant is to his Lord is while prostrating” (4), and the hadith of Maʿdān ibn Abī Talhah (5), who said: I met Thawbān, the freedman of the Messenger of Allah, may Allah bless him and grant him peace, and said to him: “Tell me a hadith through which Allah may benefit me.” He replied: “Devote yourself to prostration, for I heard the Messenger of Allah, may Allah bless him and grant him peace, say: ‘No servant makes a single prostration to Allah without Allah raising him one degree thereby and removing one sin from him.’” He said:

(1) The verse appears in this form in J, K, and ‘A, following the reading of Abū ‘Amr. S, Q, and Kh read: “da‘ān (calls upon Me).” (2) Q reads: “And second.” (3) Recorded by Muslim (756), from Jābir ibn ‘Abd Allāh. (4) Recorded by Muslim (482), from Abū Hurayrah. It continues: “So supplicate frequently.” (5) Recorded by Muslim (488); the wording is closer to that of Ibn Mājah (1423).

سجوده من النوعين، والدعاء الذي أمر به في السجود يتناول النوعين. والاستجابة أيضًا نوعان: استجابة دعاء الطالب بإعطائه سُؤْلَه، واستجابة دعاء المُثني بالثواب. وبكلِّ واحد من النوعين فُسِّر قوله تعالى: ﴿أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ (١)﴾، والصحيح أنه يعُمُّ النوعين. فصل وقد اختلف الناس في القيام والسجود أيهما أفضل؟ فرجَّحت طائفة القيام لوجوه: أحدها: أن ذكره أفضل الأذكار، فكان ركنه أفضل الأركان. الثاني (٢): قوله تعالى: ﴿وَقُومُوا لِلَّهِ قَانِتِينَ﴾ [البقرة: ٢٣٨]. الثالث: قوله ﷺ: «أفضل الصلاة طول القنوت» (٣). وقالت طائفة: كثرة السجود أفضل. واحتجَّت بقول النبي ﷺ: «أقربُ ما يكون العبد من ربِّه وهو ساجد» (٤)، وبحديث معدان بن أبي طلحة (٥) قال: لقيت ثوبان مولى رسول الله ﷺ، فقلت: حدِّثني بحديثٍ عسى الله أن ينفعني به. فقال: عليك بالسجود فإني سمعت رسول الله ﷺ يقول: «ما من عبد يسجُد لله سجدةً إلا رفع الله له بها درجةً، وحطَّ عنه بها خطيئةً». قال

(١) هكذا وردت الآية في ج، ك، ع، وهي قراءة أبي عمرو. وفي ص، ق، خ: «دعان». (٢) ق: «والثاني». (٣) أخرجه مسلم (٧٥٦) من حديث جابر بن عبد الله. (٤) أخرجه مسلم (٤٨٢) من حديث أبي هريرة، وتتمته: «فأكثروا الدعاء». (٥) أخرجه مسلم (٤٨٨)، واللفظ أشبه بلفظ ابن ماجه (١٤٢٣).