Zād al-Maʿād - Ibn al-Qayyim - (1/331)

Zād al-MaʿādIbn al-Qayyim

ʿAlī when he fought Muʿāwiya and the people of Syria (1).

The second is general: those who reported it from them meant prolonging this pillar of prayer for supplication and praise. Allah knows best.

Section
His guidance, may Allah bless him and grant him peace, concerning the prostrations of forgetfulness

It is established that he, may Allah bless him and grant him peace, said: “I am only human; I forget as you forget. So when I forget, remind me” (2). His forgetfulness in prayer, may Allah bless him and grant him peace, was part of Allah’s completing His favour (3) upon his community and perfecting their religion, so that they might follow his example in what he prescribed for them when they forget. This is the meaning of the report with a disconnected chain in al-Muwattaʾ (4): “I only forget—or am made to forget—so that I may establish a sunnah.” Thus, he would forget, may Allah bless him and grant him peace, and his forgetfulness would give rise to religious rulings applicable to his community’s forgetfulness until the Day of Resurrection.

He, may Allah bless him and grant him peace, rose after two rakʿahs in a four-rakʿah prayer without sitting at that point. When he had completed his prayer, he performed two prostrations before the closing salutation, then pronounced it. From this, the following rule was derived: whoever forgetfully omits a part of the prayer that is not an essential pillar performs prostrations for it before the closing salutation. Some chains of this report also indicate that if someone omits such a part and begins an essential pillar, he does not return to the omitted part, because when he

(1) See Musannaf Abd al-Razzāq (3:107). (2) Recorded by al-Bukhārī (401) and Muslim (572), from Abd Allāh ibn Mas‘ūd. (3) This reading appears in manuscripts s, j, and mb. The others read: “the completion of Allah’s favour.” (4) No. 264. Ibn Abd al-Barr states in al-Tamhīd (24:375): “I know of no transmission of it from the Prophet, may Allah bless him and grant him peace, through any other route, whether musnad (with a connected chain) or maqtū‘. Allah knows best. It is one of the four hadiths in al-Muwatta’ that are not found elsewhere, either musnad or mursal (with a disconnected chain). Allah knows best.”

عليٍّ عند محاربته لمعاويةَ وأهلِ الشام (١). والثاني: مطلقٌ، مراد من حكاه عنهم به تطويل هذا الركن للدعاء والثناء. والله أعلم. فصل في هديه ﷺ في سجود السهو ثبت عنه ﷺ أنه قال: «إنما أنا بشرٌ، أنسى كما تنسون، فإذا نسيتُ فذكِّروني» (٢). وكان سهوه ﷺ في الصلاة من إتمام الله نعمته (٣) على أمته وإكمال دينهم، ليقتدوا به فيما يشرعه لهم عند السَّهو. وهذا معنى الحديث المنقطع الذي في «الموطأ» (٤): «إنما أنسى ــ أو أُنسَّى ــ لأَسُنَّ». فكان ﷺ ينسى، فيترتَّب على سهوه أحكامٌ شرعيةٌ تجري على سهو أمته إلى يوم القيامة. فقام ﷺ من اثنتين في الرباعية، ولم يجلس بينهما، فلما قضى صلاته سجد سجدتين قبل السلام، ثم سلَّم. فأُخِذ من هذا قاعدة: أنَّ من ترك شيئًا من أجزاء الصلاة التي ليست بأركان سهوًا، سجد له قبل السلام. وأُخِذ من بعض طرقه: أنه إذا ترك ذلك وشرَع في ركن، لم يرجع إلى المتروك، لأنه لما

(١) انظر: «مصنف عبد الرزاق» (٣/ ١٠٧). (٢) أخرجه البخاري (٤٠١) ومسلم (٥٧٢) من حديث عبد الله بن مسعود. (٣) هذا في ص، ج، مب. وفي غيرها: «إتمام نعمة الله». (٤) برقم (٢٦٤). قال ابن عبد البر في «التمهيد» (٢٤/ ٣٧٥): «فلا أعلمه يروى عن النبي ﷺ بوجه من الوجوه مسندًا ولا مقطوعًا من غير هذا الوجه، والله أعلم. وهو أحد الأحاديث الأربعة في «الموطأ» التي لا توجد في غيره مسندة ولا مرسلة، والله أعلم».