Tafsir al-Baghawi - Al-Baghawi - (5/401)

Tafsir al-BaghawiAl-Baghawi

and the other prophets—peace be upon them all. This was revealed when the polytheists said, “Has the Reminder been sent down to him alone from among us?” He thus informed them that the choice belongs to Him: He chooses whomever He wills from among His creation (1).

“Surely Allah is All-Hearing, All-Seeing”: that is, He hears what they say and sees whom He chooses for His message.

“He knows what lies before them and what lies behind them, and to Allah all matters are returned. O you who believe, bow down, prostrate yourselves, worship your Lord, and do good, so that you may prosper.” (76–77)

“He knows what lies before them”: Ibn Abbas said, “What they have sent ahead”; “and what lies behind them”: what they have left behind. Al-Hasan said, “What lies before them” is what they have done, and “what lies behind them” is what they will do thereafter. It was also said: “What lies before them” refers to His angels, His Books, and His messengers, before He created them; and “what lies behind them” means that He knows what will come to pass after their passing away. “And to Allah all matters are returned.”

“O you who believe, bow down and prostrate yourselves”: that is, pray, for prayer is only performed with bowing and prostration. “Worship your Lord” alone, “and do good.” Ibn Abbas ⦗29/b⦘ said: maintaining ties of kinship and noble character. “So that you may prosper”: so that you may attain happiness and win Paradise.

The scholars differed concerning the prostration of Quranic recitation upon reading this verse. One group held that one should prostrate when reciting it. This was the view of Umar, Ali, Ibn Umar, Ibn Masud, and Ibn Abbas; and it was also held by Ibn al-Mubarak, al-Shafii, Ahmad, and Ishaq. They cited as evidence what Abu Uthman Said ibn Ismail al-Dabbi informed us, from Abu Muhammad Abd al-Jabbar ibn Muhammad al-Jarahi, from Abu al-Abbas Muhammad ibn Ahmad al-Mahbubi, from Abu Isa al-Tirmidhi, from Qutaybah, from Ibn Lahi'ah, from Mushrah ibn Haan, from Uqbah ibn Amir, who said: I said, “O Messenger of Allah, has Surat al-Hajj been distinguished by containing two prostrations?” He said, “Yes. Whoever does not prostrate at both of them should not recite them.” (2)

(1) See al-Qurtubi, 12:98. (2) Reported by Abu Dawud in The Prayer, chapter: “The subdivisions of the chapters on prostration and the number of prostrations in the Quran,” 2:117; and by al-Tirmidhi in The Prayer, chapter: “What has been reported concerning the prostration in Surat al-Hajj,” 3:178-179. He said: “This hadith has a chain of transmission that is not strong.” Al-Mundhiri cited al-Tirmidhi’s statement and said: “Its chain includes Abdullah ibn Lahi'ah and Mushrah ibn Ha'an, and their hadiths are not accepted as proof.” It was also reported by Imam Ahmad, 1:151; al-Daraqutni, 1:408; and al-Hakim, 2:390, who said: “We have not recorded this hadith as a connected report except through this route. Abdullah ibn Lahi'ah was one of the leading scholars; he was criticized only for confusion in the latter part of his life. The report has, however, been authentically transmitted as a statement of Umar ibn al-Khattab.” It was also reported by the author in Sharh al-Sunnah, 3:304. See also Nasb al-Rayah by al-Zaylai, 2:179.

وَغَيْرِهِمْ مِنَ الْأَنْبِيَاءِ ﵈، نَزَلَتْ حِينَ قَالَ الْمُشْرِكُونَ: "أَأُنْزِلَ عَلَيْهِ الذِّكْرُ مِنْ بَيْنِنَا" فَأَخْبَرَ أَنَّ الِاخْتِيَارَ إِلَيْهِ، يَخْتَارُ مَنْ يَشَاءُ مِنْ خَلقِهِ (١) . ﴿إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ﴾ أَيْ: سَمِيعٌ لِقَوْلِهِمْ، بَصِيرٌ بِمَنْ يَخْتَارُهُ لِرِسَالَتِهِ. ﴿يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ (٧٦) يَا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَاسْجُدُوا وَاعْبُدُوا رَبَّكُمْ وَافْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ (٧٧) ﴾ ﴿يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ﴾ قَالَ ابْنُ عَبَّاسٍ: مَا قَدَّمُوا، ﴿وَمَا خَلْفَهُمْ﴾ مَا خَلَّفُوا، وَقَالَ الْحَسَنُ: "مَا بَيْنَ أَيْدِيهِمْ": مَا عَمِلُوا "وَمَا خَلْفَهُمْ" مَا هُمْ عَامِلُونَ مِنْ بَعْدُ وَقِيلَ: "مَا بَيْنَ أَيْدِيهِمْ: مَلَائِكَتُهُ وَكُتُبُهُ وَرُسُلُهُ قَبْلَ أَنْ خَلَقَهُمْ، "وَمَا خَلْفَهُمْ" أَيْ: يَعْلَمُ مَا هُوَ كَائِنٌ فَنَائِهِمْ. ﴿وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ﴾ ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَاسْجُدُوا﴾ أَيْ: صَلُّوا، لِأَنَّ الصَّلَاةَ لَا تَكُونُ إِلَّا بِالرُّكُوعِ وَالسُّجُودِ، ﴿وَاعْبُدُوا رَبَّكُمْ﴾ وَحْدَهُ، ﴿وَافْعَلُوا الْخَيْرَ﴾ قَالَ ابن عباس ٢٩/ب صِلَةُ الرَّحِمِ وَمَكَارِمُ الْأَخْلَاقِ، ﴿لَعَلَّكُمْ تُفْلِحُونَ﴾ لِكَيْ تَسْعَدُوا وَتَفُوزُوا بِالْجَنَّةِ. وَاخْتَلَفَ أَهْلُ الْعِلْمِ فِي سُجُودِ التِّلَاوَةِ عِنْدَ قِرَاءَةِ هَذِهِ الْآيَةِ. فَذَهَبَ قَوْمٌ إِلَى أَنَّهُ يُسْجَدُ عِنْدَهَا، وَهُوَ قَوْلُ عُمْرَ، وَعَلِيٍّ، وَابْنِ عُمَرَ، وَابْنِ مَسْعُودٍ، وَابْنِ عَبَّاسٍ، وَبِهِ قَالَ ابْنُ الْمُبَارَكِ، وَالشَّافِعِيُّ، وَأَحْمَدُ، وَإِسْحَاقُ. وَاحْتَجُّوا بِمَا أَخْبَرَنَا أَبُو عُثْمَانَ سَعِيدُ بْنُ إِسْمَاعِيلَ الضَّبِّيُّ، أَخْبَرَنَا أَبُو مُحَمَّدٍ عَبْدُ الْجَبَّارِ بْنُ مُحَمَّدٍ الْجِرَاحِيُّ، أَخْبَرَنَا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ أَحْمَدَ الْمَحْبُوبِيُّ، أَخْبَرَنَا أَبُو عِيسَى التِّرْمِذِيُّ، أَخْبَرَنَا قُتَيْبَةُ، أَخْبَرَنَا ابْنُ لَهِيعَةَ، عَنْ مشرح بن عاهان، عَنْ عُقْبَةَ بْنِ عَامِرٍ قَالَ: قُلْتُ يَا رَسُولَ اللَّهِ فُضِّلَتْ سُورَةُ الْحَجِّ بِأَنَّ فِيهَا سَجْدَتَيْنِ؟ قَالَ: "نَعَمْ، وَمَنْ لَمْ يَسْجُدْهُمَا فَلَا يَقْرَأْهُمَا" (٢) .

(١) انظر: القرطبي: ١٢ / ٩٨. (٢) أخرجه أبو داود في الصلاة، باب: تفريع أبواب السجود، وكم سجدة في القرآن ٢ / ١١٧، والترمذي في الصلاة، باب: ما جاء في السجدة في الحج ٣ / ١٧٨ - ١٧٩ وقال: (هذا حديث ليس إسناده بالقوي) ونقل المنذري قول الترمذي هذا وقال: "وفي إسناده عبد الله بن لهيعة ومشرح بن هاعان، ولا يحتج بحديثهما". وأخرجه الإمام أحمد: ١ / ١٥١، والدارقطني: ١ / ٤٠٨، والحاكم: ٢ / ٣٩٠ وقال: هذا حديث لم نكتبه مسندا إلا من هذا الوجه، وعبد الله بن لهيعة أحد الأئمة إنما نقم عليه اختلاطه في آخر عمره، وقد صحت الرواية فيه من قول عمر بن الخطاب. . . وأخرجه المصنف في شرح السنة: ٣ / ٣٠٤. وانظر: نصب الراية للزيلعي: ٢ / ١٧٩.