Tafsir al-Baghawi - Al-Baghawi - (5/402)

Tafsir al-BaghawiAl-Baghawi

Another group held that no prostration is to be made here. This was the view of Sufyan al-Thawri and the proponents of legal opinion.

According to most scholars, there are fourteen prostrations of Quranic recitation, three of them occurring in the Mufassal section.

Another group held that there are no prostrations in the Mufassal section. This was reported from Ubayy ibn Kab and Ibn Abbas, and it was also the view of Malik. It is authentically reported from Abu Hurayrah that he said: “We prostrated with the Messenger of Allah in ‘Recite’ and ‘When the sky is split open.’” (1) Abu Hurayrah was among those who embraced Islam later.

They differed concerning the prostration in Surat Sad. Al-Shafii held that it is a prostration of gratitude and not one of the prescribed prostrations of Quranic recitation. This was also reported from Ibn Abbas. (2) Another group held that one should prostrate when reciting it. This was reported from Umar, and it was the view of Sufyan al-Thawri, Ibn al-Mubarak, the proponents of legal opinion, Ahmad, and Ishaq. Thus, according to Ibn al-Mubarak, Ishaq, Ahmad, and a group of others, the Quran contains fifteen prostrations. They counted the two prostrations in Surat al-Hajj and the prostration in Surat Sad. It is also reported from Amr ibn al-As that the Prophet taught him fifteen prostrations in the Quran. (3)

“And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty—the faith of your father Abraham. He named you Muslims before and in this, so that the Messenger may be a witness over you and you may be witnesses over the people. So establish prayer, give zakah, and hold fast to Allah. He is your Protector; how excellent a Protector and how excellent a Helper!” (78)

Allah, exalted is He, says: “And strive for Allah with the striving due to Him.” It was said: Strive against Allah’s enemies in the path of Allah. “With the striving due to Him” means exerting one’s utmost capacity therein. This was stated by Ibn Abbas. It is also reported from him that he said: Do not fear the blame of any blamer for the sake of Allah; this is the striving due to Him, as Allah, exalted is He, says: “They strive in the cause of Allah and do not fear the blame of any blamer.” (al-Maidah: 54)

Al-Dahhak and Muqatil said: Act for Allah as He deserves to be served, and worship Him as He deserves to be worshipped.

Muqatil ibn Sulayman said: This was abrogated by His saying: “So fear Allah as much as you are able.” (al-Taghabun: 16) (4) Most exegetes said: “The striving due to Him” means that one’s intention should be sincerely and truthfully devoted to Allah, exalted is He. Al-Suddi said: It means that He should be obeyed and not disobeyed.

Abdullah ibn al-Mubarak said: It is striving against the self and its desires; this is the greater jihad, and it is the striving due to Him. It has been reported that when the Messenger of Allah returned from the expedition to Tabuk, he said: “We have returned from the lesser jihad to the greater jihad”

(1) Reported by Muslim in The Mosques, chapter: “The Prostration of Quranic Recitation,” no. 578, 1:406; and by the author in Sharh al-Sunnah, 3:301. (2) Reported by al-Bukhari in The Prostrations of the Quran, chapter: “The Prostration in Surat Sad,” 2:552; and by the author in Sharh al-Sunnah, 3:306. (3) Reported by Abu Dawud in The Prayer, chapter: “The Subdivisions of the Chapters on Prostration,” 2:117; Ibn Majah in Establishing the Prayer, chapter: “The Number of Quranic Prostrations,” 1:335, no. 1057; and al-Hakim, 1:223, who said: “This hadith is narrated by Egyptians, most of whom were relied upon by al-Bukhari and Muslim. There is no more complete report than this concerning the number of Quranic prostrations, yet they did not record it.” (4) See above, 3:2, note (1).

وَذَهَبَ قَوْمٌ إِلَى أَنَّهُ لَا يَسْجُدُ هَاهُنَا، وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَأَصْحَابِ الرَّأْيِ. وَعِدَّةُ سُجُودِ الْقُرْآنِ أَرْبَعَةَ عَشَرَ عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ، مِنْهَا ثَلَاثٌ فِي الْمُفْصَّلِ. وَذَهَبَ قَوْمٌ إِلَى أَنَّهُ لَيْسَ فِي الْمُفْصَّلِ سُجُودٌ. رُوِيَ ذَلِكَ عَنْ أُبَيِّ بْنِ كَعْبٍ، وَابْنِ عَبَّاسٍ، وَبِهِ قَالَ مَالِكٌ. وَقَدْ صَحَّ عَنْ أَبِي هُرَيْرَةَ قَالَ: سَجَدْنَا مَعَ رَسُولِ اللَّهِ ﷺ: فِي "اقْرَأْ" وَ"إِذَا السَّمَاءُ انْشَقَّتْ" (١) وَأَبُو هُرَيْرَةَ مِنْ مُتَأَخِّرِي الْإِسْلَامِ. وَاخْتَلَفُوا فِي سُجُودِ صاد، فَذَهَبَ الشَّافِعِيُّ: إِلَى أَنَّهُ سُجُودُ شُكْرٍ لَيْسَ مِنْ عَزَائِمِ السُّجُودِ، وَيُرْوَى ذَلِكَ عَنِ ابْنِ عَبَّاسٍ (٢) وَذَهَبَ قَوْمٌ إِلَى أَنَّهُ يَسْجُدُ فِيهَا، رُوِيَ ذَلِكَ عَنْ عُمْرَ، وَبِهِ قَالَ سُفْيَانُ الثَّوْرِيُّ، وَابْنُ الْمُبَارَكِ، وَأَصْحَابُ الرَّأْيِ، وَأَحْمَدُ، وَإِسْحَاقُ، فَعِنْدَ ابْنِ الْمُبَارَكِ، وَإِسْحَاقَ، وَأَحْمَدَ، وَجَمَاعَةٍ: سُجُودُ الْقُرْآنِ خَمْسَةَ عَشْرَةَ سَجْدَةً، فَعَدُّوا سَجْدَتَيِ الْحَجِّ وَسَجْدَةَ ص، وَرُوِيَ عَنْ عَمْرِو بْنِ العَاصِ أَنَّ النَّبِيَّ ﷺ أَقْرَأَهُ خَمْسَ عَشْرَةَ سَجْدَةً فِي الْقُرْآنِ (٣) . ﴿وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِنْ قَبْلُ وَفِي هَذَا لِيَكُونَ الرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ فَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَاعْتَصِمُوا بِاللَّهِ هُوَ مَوْلَاكُمْ فَنِعْمَ الْمَوْلَى وَنِعْمَ النَّصِيرُ (٧٨) ﴾ قَوْلُهُ ﷿: ﴿وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ﴾ قِيلَ: جَاهِدُوا فِي سَبِيلِ اللَّهِ أَعْدَاءَ اللَّهِ "حَقَّ جِهَادِهِ" هُوَ اسْتِفْرَاغُ الطَّاقَةِ فِيهِ، قَالَهُ ابْنُ عَبَّاسٍ: وَعَنْهُ أَيْضًا أَنَّهُ قَالَ: لَا تَخَافُوا فِي اللَّهِ لَوْمَةَ لَائِمٍ فَهُوَ حَقُّ الْجِهَادِ، كَمَا قَالَ تَعَالَى: ﴿يُجَاهِدُونَ فِي سَبِيلِ اللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَائِمٍ﴾ (المَائِدَةِ: ٥٤) . قَالَ الضَّحَّاكُ وَمُقَاتِلٌ: اعْمَلُوا لِلَّهِ حَقَّ عَمَلِهِ وَاعْبُدُوهُ حَقَّ عِبَادَتِهِ. وَقَالَ مُقَاتِلُ بْنُ سُلَيْمَانَ: نَسَخَهَا قَوْلُهُ (٤) ﴿فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ﴾ (التَّغَابُنِ: ١٦) ، وَقَالَ أَكْثَرُ الْمُفَسِّرِينَ: "حَقُّ الْجِهَادِ": أَنْ تَكُونَ نِيَّتُهُ خَالِصَةً صَادِقَةً لِلَّهِ ﷿. وَقَالَ السُّدِّيُّ: هُوَ أَنْ يُطَاعَ فَلَا يُعْصَى. وَقَالَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ: هُوَ مُجَاهَدَةُ النَّفْسِ وَالْهَوَى، وَهُوَ الْجِهَادُ الْأَكْبَرُ، وَهُوَ حَقُّ الْجِهَادِ. وَقَدْ رُوِيَ أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا رَجَعَ مِنْ غَزْوَةِ تَبُوكٍ قَالَ: "رَجَعْنَا مِنَ الْجِهَادِ الْأَصْغَرِ إِلَى الْجِهَادِ

(١) أخرجه مسلم في المساجد، باب: سجود التلاوة برقم: (٥٧٨) ١ / ٤٠٦، والمصنف في شرح السنة: ٣ / ٣٠١. (٢) أخرجه البخاري في سجود القرآن، باب سجدة ص: ٢ / ٥٥٢، والمصنف في شرح السنة: ٣ / ٣٠٦. (٣) أخرجه أبو داود في الصلاة، باب: تفريع أبواب السجود: ٢ / ١١٧، وابن ماجه في إقامة الصلاة، باب: عدد سجود القرآن: ١ / ٣٣٥ برقم: (١٠٥٧) ، والحاكم، ١ / ٢٢٣ وقال: هذا حديث رواته مصريون قد احتج الشيخان بأكثرهم وليس في عدد سجود القرآن أتم منه ولم يخرجاه. (٤) انظر فيما سبق: ٣ / ٢ تعليق (١) .