Zād al-MaʿādIbn al-Qayyim

because the latter is dispelled by knowledge and proof, and the person concerned cannot truly know a thing as other than what it actually is. By contrast, someone who commits shirk in will and intention does what knowledge shows him to be false and harmful, because his desires overpower him and his soul falls under the authority (1) of passion and anger. Thus, the surah beginning “Say: O disbelievers,” which addresses the elimination of shirk in action, contains emphasis (2) and repetition unparalleled in the surah beginning “Say: He is Allah, the One.”

Since the Quran comprises two halves—one concerning this world, its rulings, its related matters, and what occurs within it, including the actions of those accountable under religious law and other events; and the other concerning the Hereafter and what occurs there—and since the surah beginning “When the earth is shaken” is devoted entirely, from beginning to end, to the latter half, mentioning only the Hereafter and the conditions of the earth and its inhabitants at that time, it is equivalent to half the Quran. How likely (3), then, this hadith is to be authentic! And Allah knows best.

For this reason, he would recite these two surahs in the two units of prayer following circumambulation (4), for they are the two surahs of sincerity and Allah’s oneness. He would (5) begin his day’s deeds with them and conclude those deeds (6) with them

(1) The word “sultān” (“authority”) is omitted in manuscripts kāf and ‘ayn. (2) All manuscripts except qāf, mīm-bā, and nūn read: “fa-jā’a al-tawkīd” (“Thus came the emphasis”). (3) Manuscript sād reads: “fa-akhbara” (“so he reported”), a scribal corruption. (4) As related in Jābir’s lengthy hadith describing the Hajj of the Prophet (peace and blessings be upon him), recorded by Muslim (1218/147). (5) All manuscripts except qāf, mīm-bā, and nūn read: “fa-kāna” (“Thus he would”). (6) All manuscripts except qāf, mīm-bā, and nūn read: “wa-yakhtimu” (“and he concludes”).
لأنَّ هذا يزول بالعلم والحجَّة، ولا يمكن صاحبَه أن يعلم الشيء على غير ما هو عليه؛ بخلاف شرك الإرادة والقصد، فإنَّ صاحبه يرتكب ما يدلُّه العلم على بطلانه وضرره، لأجل غلبة هواه، واستيلاء سلطان (١) الشهوة والغضب على نفسه. فجاء من التأكيد (٢) والتكرير في سورة (قل ياأيها الكافرون) المتضمِّنة لإزالة الشرك العملي، ما لم يجئ مثله في سورة (قل هو الله أحدٌ). ولما كان القرآن شطرين: شطرًا في الدنيا وأحكامها، ومتعلِّقاتها، والأمور الواقعة فيها من أفعال المكلَّفين وغيرها؛ وشطرًا في الآخرة وما يقع فيها، وكانت سورة (إذا زلزلت) قد أُخلِصت من أولها وآخرها لهذا الشطر، فلم يذكر فيها إلا الآخرة وما يكون فيها من أحوال الأرض وسُكَّانها= كانت تعدل نصفَ القرآن، فأَحْرِ (٣) بهذا الحديث أن يكون صحيحًا. والله أعلم. ولهذا كان يقرأ بهاتين السورتين في ركعتي الطواف (٤) , لأنهما سورتا الإخلاص والتوحيد، وكان (٥) يفتتِح بهما عملَ النهار، ويختمه (٦) بهما
(١) لفظ «سلطان» ساقط من ك، ع. (٢) ما عدا ق، مب، ن: «فجاء التوكيد». (٣) ص: «فأخبر»، تصحيف. (٤) كما ورد في حديث جابر الطويل في وصف حجته ﷺ عند مسلم (١٢١٨/ ١٤٧). (٥) ما عدا ق، مب، ن: «فكان». (٦) ما عدا ق، مب، ن: «ويختم».

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