Zād al-MaʿādIbn al-Qayyim

and “Has there come upon man” (1), because these two surahs recount what occurred and what will occur on Friday: creation and resurrection, the gathering of all creatures, and their being raised from their graves to enter Paradise or Hell. It was not because of the prostration, as those deficient in knowledge and understanding suppose. Such a person therefore recites a passage requiring prostration from another surah, believing that the Friday dawn prayer has been distinguished by a prostration, and reproaches anyone who does not perform it.

Likewise, at large gatherings, such as the Eid prayers and similar occasions, the Prophet, may Allah bless him and grant him peace, would recite surahs concerning Allah’s oneness, creation and resurrection, the accounts of the prophets and their peoples, and how He dealt (2) with those who rejected the prophets and disbelieved in them, bringing them destruction and misery, and with those who believed in them and accepted their truthfulness, granting them deliverance and well-being. Thus, at the two Eid prayers, he would recite the two surahs “Qāf. By the glorious Quran” and “The Hour has drawn near, and the moon has split.” At other times, he would recite “Glorify the name of your Lord, the Most High” and “Has there come to you the account of the Overwhelming?”

Sometimes, at the Friday prayer, he would recite Surah al-Jumu‘ah because it commands this prayer, makes proceeding to it obligatory, commands abandoning work that prevents attendance, and commands remembering Him abundantly (3), so that they may attain success in both worlds. Neglecting His remembrance brings ruin and destruction in both worlds. In the second unit of prayer, he would recite the surah “When the hypocrites come to you,” to warn the community against ruinous hypocrisy, and to warn them (4) lest their wealth and children distract them (5) from the Friday prayer and from remembering Him (6), and that, if they did so, they would inevitably suffer loss, and to urge them to

(1) Mentioned earlier. (2) That is, Allah, Mighty and Majestic. Al-Fiqī added the divine name in his edition. (3) That is, remembrance of Allah, as Shaykh al-Fiqī printed it, contrary to the manuscripts and earlier editions. (4) “Lahum” (for them) is supplied from Qāf, Mīm, Mīm-Bā, and Nūn. (5) Jīm, Kāf, and Nūn read: “tashghaluhum” (distract them). (6) Here too, al-Fiqī printed “dhikr Allāh” (remembrance of Allah), as did the al-Risāla edition.
و (هل أتى على الإنسان) (١)، لما اشتملت عليه هاتان السورتان مما كان ويكون يوم الجمعة من المبدأ والمعاد وحشر الخلائق وبعثهم من القبور إلى الجنة والنار، لا لأجل السجدة كما يظنُّه مَن نقَص علمه ومعرفته، فيأتي بسجدة من سورة أخرى، ويعتقد أنَّ فجر الجمعة فُضِّل بسجدة، وينكر على من لم يفعلها. وهكذا كانت قراءته ﷺ في المجامع الكبار كالأعياد ونحوها بالسُّوَر المشتملة على التوحيد، والمبدأ والمعاد، وقصص الأنبياء مع أممهم وما عامل (٢) به من كذَّبهم وكفَر بهم من الهلاك والشقاء، ومن آمن بهم وصدَّقهم من النجاة والعافية. كما كان يقرأ في العيدين بسورتي (ق والقرآن المجيد) و (اقتربت الساعة وانشق القمر)، وتارةً: بـ (سبح اسم ربك الأعلى) و (هل أتاك حديث الغاشية). وتارةً يقرأ في الجمعة بسورة الجمعة لما تضمَّنته من الأمر بهذه الصلاة وإيجاب السعي إليها، وترك العمل العائق عنها، والأمر بإكثار ذكره (٣) ليحصل لهم الفلاح في الدارين، فإنَّ في نسيان ذكره العطبَ والهلاكَ في الدارين. ويقرأ في الثانية بسورة (إذا جاءك المنافقون) تحذيرًا للأمة من النفاق المُرْدي، وتحذيرًا لهم (٤) أن يشغلهم (٥) أموالهم وأولادهم عن صلاة الجمعة وعن ذكره (٦)، وأنهم إن فعلوا ذلك خسروا ولا بدَّ، وحضًّا لهم على
(١) قد تقدم. (٢) يعني: الله ﷿. وقد زاد الفقي لفظ الجلالة في نشرته. (٣) يعني: ذكر الله، كما أثبت الشيخ الفقي خلافًا للنسخ والطبعات السابقة. (٤) «لهم» من ق، م، مب، ن. (٥) ج، ك، ن: «تشغلهم». (٦) هنا أيضًا أثبت الفقي: «ذكر الله». وكذا في طبعة الرسالة.

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