Zād al-Maʿād - Ibn al-Qayyim - (1/297)

Zād al-MaʿādIbn al-Qayyim

The sixth: between the two prostrations.

The seventh: after the tashahhud and before the salutation ending the prayer. He instructed this in the hadith of Abū Hurayrah and the hadith of Fadālah ibn ʿUbayd (1), and he also instructed that supplication be made while prostrating.

As for supplicating after the salutation ending the prayer, while facing either the qiblah or the congregation (2), this was not part of his practice at all, nor has it been reported from him through an authentic or good chain of transmission (3). As for singling out the dawn and afternoon prayers for this, neither he nor any of his caliphs did so, nor did he direct his community to it. Rather, some considered it desirable as a substitute for the Sunnah after those two prayers. And Allah knows best.

In general, he offered the supplications associated with prayer during the prayer itself and instructed others to do likewise. This is what befits the worshipper’s state, for he is turned towards his Lord, conversing intimately with Him for as long as he remains in prayer. Once he ends it with the salutation, that intimate conversation ceases, as does that state of standing before Him and being close to Him. How, then, could he refrain from asking Him while conversing intimately with Him, drawing near to Him, and turning towards Him, only to ask Him once he has turned away? Undoubtedly, the opposite of this (4) practice is more fitting for the worshipper. There is, however, a subtle point here: when the worshipper has finished his prayer and remembered Allah, declared His oneness, glorified Him, praised Him, and proclaimed His greatness using the prescribed remembrances after prayer, it is recommended for him to

(1) The hadith of Abū Hurayrah is reported by Muslim (588); it contains the Prophet’s command (peace and blessings be upon him) to seek refuge from four things. The source reference for the hadith of Fadālah ibn ‘Ubayd will be given later. (2) Al-Hāfiz Ibn Hajar quoted it in al-Fath (11:133) as follows: “… facing the direction of prayer, whether the imam, someone praying alone, or someone following the imam.” This wording is unusual. (3) All copies except ق, ن read: “good nor authentic.” (4) ج, ق, ن: “hādhihi” (the feminine form of “this”).

السادس: بين السجدتين. السابع: بعد التشهُّد وقبل السلام. وبذلك أمَر في حديث أبي هريرة وحديث فَضالة بن عبيد (١)، وأمَر أيضًا بالدعاء في السجود. وأما الدعاء بعد السلام من الصلاة مستقبلَ القبلة أو المأمومين (٢)، فلم يكن ذلك من هديه أصلًا، ولا روي عنه بإسناد صحيح ولا حسن (٣). وأما تخصيص ذلك بصلاتي الفجر والعصر، فلم يفعله هو ولا أحد من خلفائه، ولا أرشد إليه أمته؛ وإنما هو استحسان رآه من رآه عوضًا من السنة بعدهما. والله أعلم. وعامَّة الأدعية المتعلِّقة بالصلاة إنما فعَلها فيها وأمرَ بها فيها. وهذا هو اللائق بحال المصلِّي، فإنه مقبل على ربِّه، يناجيه ما دام في الصلاة. فإذا سلَّم منها انقطعت تلك المناجاة، وزال ذلك الموقف بين يديه والقرب منه. فكيف يترك سؤاله في حال مناجاته والقرب منه والإقبال عليه، ثم يسأله إذا انصرف عنه؟ ولا ريب أن عكس هذا (٤) الحال هو الأولى بالمصلي، إلا أن هاهنا نكتةً لطيفةً، وهي أنَّ المصلِّي إذا فرغ من صلاته وذكر الله وهلَّله وسبَّحه وحمِده وكبَّره بالأذكار المشروعة عقيب الصلاة، استُحِبَّ له أن

(١) أما حديث أبي هريرة فأخرجه مسلم (٥٨٨) وفيه أمره ﷺ بالاستعاذة من أربع. وأما حديث فضالة بن عبيد فسيأتي تخريجه. (٢) نقله الحافظ ابن حجر في «الفتح» (١١/ ١٣٣) على هذا الوجه: « ... مستقبل القبلة سواءٌ الإمامُ والمنفرد والمأموم»، وهو غريب. (٣) ما عدا ق، ن: «حسن ولا صحيح». (٤) ج، ق، ن: «هذه».