Zād al-Maʿād - Ibn al-Qayyim - (1/317)

Zād al-MaʿādIbn al-Qayyim

But this ‘Abd Allāh cannot be relied upon as evidence, even though al-Hākim (1) graded his hadith concerning supplication authentic, transmitting it from Ahmad ibn ‘Abd Allāh al-Muzanī: “Yūsuf ibn Mūsā narrated to us; Ahmad ibn Sālih narrated to us; Ibn Abī Fudayk narrated to us”—then he related the hadith.

It is, however, authentically reported from Abū Hurayra (2) that he said: “By Allah, my prayer resembles that of the Messenger of Allah (peace and blessings be upon him) more closely than any of yours.” Abū Hurayra would offer supplication in the final cycle of the dawn prayer after saying, “Allah hears those who praise Him,” praying for the believers and invoking curses upon the disbelievers.

There is no doubt that the Messenger of Allah (peace and blessings be upon him) did this and then ceased doing it. Abū Hurayra therefore wished to teach them that such supplication was a sunnah and that the Messenger of Allah (peace and blessings be upon him) had practised it. This refutes the people of Kufa, who disapprove of supplication in the dawn prayer altogether, whether during calamities or otherwise, and say: “It has been abrogated (3), and practising it is an innovation.”

The people of hadith take a middle position between these and those who consider it recommended both during calamities and otherwise. Their position accords more closely with the hadiths than that of either group: they offer supplication when the Messenger of Allah (peace and blessings be upon him) offered it, and omit it when he omitted it. Thus, they follow his example both in practising it and in leaving it, saying: “Practising it is a sunnah, and leaving it is a sunnah.” Nevertheless, they do not censure those who practise it regularly, nor do they disapprove of the practice, regard it as an innovation, or consider those who practise it to be acting contrary to the sunnah. Likewise, they do not censure those who omit it during calamities, regard its omission as an innovation, or consider those who omit it to be acting contrary to the sunnah. Rather, whoever offers this supplication has done well, and whoever omits it has done well. Standing upright, a pillar of the prayer, is a setting

(1) Apparently in al-Hākim’s work al-Qunūt (Supplication). It may have been one of the author’s sources for this section. (2) Reported by al-Bukhārī (797) and Muslim (676). Al-Bukhārī’s wording is: “I shall certainly reproduce the Prophet’s prayer as closely as possible.” Muslim and other compilers of the Sunan collections give: “By Allah, I shall certainly lead you in a prayer as close as possible to that of the Messenger of Allah.” The wording quoted here is closer to Ahmad’s (8445). Peace and blessings be upon the Prophet. (3) n: “huwa mansūkh (it is abrogated),” with the added word huwa (it).

ولكن لا يُحتَجُّ بعبد الله هذا، وإن كان الحاكم (١) صحَّح حديثه في القنوت عن أحمد بن عبد الله المزَني: حدثنا يوسف بن موسى، حدثنا أحمد بن صالح، حدثنا ابن أبي فُدَيك؛ فذكره. نعم، صحَّ عن أبي هريرة (٢) أنه قال: والله لأنا أقربكم صلاةً برسول الله ﷺ. فكان أبو هريرة يقنت في الركعة الأخيرة من صلاة الصبح بعدما يقول: «سمع الله لمن حمده»، فيدعو للمؤمنين ويلعن الكفار. ولا ريب أن رسول الله ﷺ فعل ذلك ثم تركه، فأحبَّ أبو هريرة أن يُعلمهم أن مثل هذا القنوت سنَّةٌ، وأن رسول الله ﷺ فعله. وهذا ردٌّ على أهل الكوفة الذين يكرهون القنوت في الفجر مطلقًا عند النوازل وغيرها، ويقولون: منسوخٌ (٣)، وفعله بدعةٌ. فأهل الحديث متوسِّطون بين هؤلاء وبين من استحبَّه عند النوازل وغيرها، وهم أسعد بالأحاديث من الطائفتين، فإنهم يقنتون حيث قنت رسول الله ﷺ، ويتركونه حيث تركه، فيقتدون به في فعله وتركه، ويقولون: فعله سنَّةٌ وتركه سنَّةٌ. ومع هذا فلا ينكرون على من داوم عليه، ولا يكرهون فعله، ولا يرونه بدعةً، ولا فاعلَه مخالفًا للسنة، كما لا ينكرون على من تركه عند النوازل، ولا يرون تركه بدعةً، ولا تاركَه مخالفًا للسنَّة. بل من قنَت فقد أحسن، ومن تركه فقد أحسن. وركنُ الاعتدال محلٌّ

(١) في كتاب «القنوت» له، فيما يظهر. ولعله من مصادر المؤلف في هذا الفصل. (٢) أخرجه البخاري (٧٩٧) ومسلم (٦٧٦). ولفظه عند البخاري: «لأُقرِّبَنّ صلاةَ النبي ﷺ»، وعند مسلم وغيره من أصحاب «السنن»: «واللهِ لأقربن بكم صلاة رسول الله ﷺ»، واللفظ المذكور أشبه بلفظ أحمد (٨٤٤٥). (٣) ن: «هو منسوخ» بزيادة «هو».