Tafsir al-Baghawi - Al-Baghawi - (5/408)

Tafsir al-BaghawiAl-Baghawi

present, indicating that success has already been attained by them and that they presently possess it. This is more emphatic than merely stating the verb. Success means deliverance and abiding permanence. Ibn Abbas said: “Those who affirm tawhid have indeed prospered and will remain in Paradise.”

“Those who are humbly reverent in their prayers.” The scholars differed concerning the meaning of reverent humility. Ibn Abbas said: “They are submissive and lowly.” Al-Hasan and Qatadah said: “They are fearful.” Muqatil said: “They are humble.” Mujahid said: “It is lowering the gaze and softening the voice.”

Reverent humility is close in meaning to submission, except that submission pertains to the body, whereas reverent humility pertains to the heart, the body, the gaze, and the voice. Allah, exalted is He, says: “And all voices will be humbled before the Most Merciful” (Ta-Ha 20:108).

Ali, may Allah be pleased with him, said: “It is not turning to the right or to the left.” Said ibn Jubayr said: “It is that one should not know who is on his right or on his left, nor turn about, out of humility before Allah, exalted is He.”

Abd al-Wahid al-Mulayhi informed us; Ahmad al-Nuaymi informed us; Muhammad ibn Yusuf informed us; Muhammad ibn Ismail informed us; Musaddad narrated to us; Abu al-Ahwas informed us; Ashath ibn Sulaym informed us, from his father, from Masruq, from Aishah, who said: I asked the Messenger of Allah, peace and blessings be upon him, about turning around during prayer, and he said: “It is a snatching which Satan snatches from a servant’s prayer.” (1)

Abu al-Hasan al-Sarakhsi informed us; Abu Ali Zahir ibn Ahmad informed us; Abu al-Hasan al-Qasim ibn Bakr al-Tayalisi in Baghdad informed us; Abu Umayyah Muhammad ibn Ibrahim al-Tarsusi informed us; Abd al-Ghaffar ibn Ubayd Allah informed us; Salih ibn Abi al-Akhdar informed us, from al-Zuhri, from Abu al-Ahwas, from Abu Dharr, from the Prophet, peace and blessings be upon him, who said: “Allah continues to turn toward the servant so long as he remains in his prayer and does not turn away; but when he turns away, Allah turns away from him.” (2)

Amr ibn Dinar said: “It is stillness and proper composure.” Ibn Sirin and others said: “It is that you do not raise your gaze from the place of your prostration.”

Abu Hurayrah said: The Companions of the Messenger of Allah, peace and blessings be upon him, used to raise their eyes toward the sky during prayer. Then, when “Those who are humbly reverent in their prayers” was revealed, they cast their eyes down to the places of prostration.

(1) Recorded by al-Bukhari in the Book of the Call to Prayer, chapter: Turning around during the prayer, 2:234; and by the author of Sharh al-Sunnah, 3:251. (2) Recorded by Abu Dawud in the Book of Prayer, chapter: Turning around during the prayer, 1:429; al-Nasai in the Book of Forgetfulness, chapter: Sternness regarding turning around during the prayer, 3:8; Ibn Khuzaymah in his Sahih, 1:244; Imam Ahmad, 5:172; and al-Hakim, 1:236, who said: “This hadith has a sound chain of transmission, though neither of the two recorded it. This Abu al-Ahwas was a freedman of Banu Layth, a Successor from the people of Madinah. Al-Zuhri declared him trustworthy and narrated from him, and a discussion took place between him and Sad ibn Ibrahim concerning its meaning.” The author of Sharh al-Sunnah also recorded it, 3:252, and said: “Salih ibn Abi al-Akhdar is weak; he narrates from al-Zuhri.” This hadith was also narrated by Abdullah ibn al-Mubarak and others, from Yunus, from al-Zuhri. Al-Mundhiri said: “The name of this Abu al-Ahwas is unknown. He was a freedman of Banu Layth, though it was also said that he was a freedman of Banu Ghifar, and al-Zuhri did not narrate from him. Yahya ibn Main said: ‘He is of no consequence.’ Abu Ahmad al-Karabisi said: ‘They did not consider him reliable.’” Mukhtasar Sunan Abi Dawud, 1:429. Al-Nawawi said in al-Khulasah: “There is uncertainty concerning his identity, but since Abu Dawud did not declare the hadith weak, it is hasan according to him.” See Nasb al-Rayah, 2:89.

الْحَالِ، يَدُلُّ عَلَى أَنَّ الْفَلَاحَ قَدْ حَصَلَ لَهُمْ، وَأَنَّهُمْ عَلَيْهِ فِي الْحَالِ، وَهُوَ أَبْلَغُ مِنْ تَجْرِيدِ ذِكْرِ الْفِعْلِ، "وَالْفَلَاحُ" النَّجَاةُ وَالْبَقَاءُ، قَالَ ابْنُ عَبَّاسٍ: قَدْ سَعِدَ الْمُصَدِّقُونَ بِالتَّوْحِيدِ وَبَقُوا فِي الْجَنَّةِ. ﴿الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ﴾ اخْتَلَفُوا فِي مَعْنَى الْخُشُوعِ، فَقَالَ ابْنُ عَبَّاسٍ: مُخْبِتُونَ أَذِلَّاءُ. وَقَالَ الْحَسَنُ وَقَتَادَةُ: خَائِفُونَ. وَقَالَ مُقَاتِلٌ: مُتَوَاضِعُونَ. وَقَالَ مُجَاهِدٌ: هُوَ غَضُّ الْبَصَرِ وَخَفْضُ الصَّوْتِ. وَالْخُشُوعُ قَرِيبٌ مِنَ الْخُضُوعِ إِلَّا أَنَّ الْخُضُوعَ فِي الْبَدَنِ، وَالْخُشُوعُ فِي الْقَلْبِ وَالْبَدَنِ وَالْبَصَرِ وَالصَّوْتِ، قَالَ اللَّهُ ﷿: "وَخَشَعَتِ الْأَصْوَاتُ لِلرَّحْمَنِ" (طه -١٠٨) . وَعَنْ عَلِيٍّ ﵁: هُوَ أَنْ لَا يَلْتَفِتَ يَمِينًا وَلَا شِمَالًا. وَقَالَ سَعِيدُ بْنُ جُبَيْرٍ: هُوَ أَنْ لَا يَعْرِفَ مَنْ عَلَى يَمِينِهِ وَلَا مَنْ عَلَى يَسَارِهِ، وَلَا يَلْتَفِتَ مِنَ الْخُشُوعِ لِلَّهِ ﷿. أَخْبَرَنَا عَبْدُ الْوَاحِدِ الْمَلِيحِيُّ، أَخْبَرَنَا أَحْمَدُ النُّعَيْمِيُّ، أَخْبَرَنَا مُحَمَّدُ بْنُ يُوسُفَ، أَخْبَرَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا مُسَدَّدٌ، أَخْبَرَنَا أَبُو الْأَحْوَصِ، أَخْبَرَنَا أَشْعَثُ بْنُ سَلِيمٍ، عَنْ أَبِيهِ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ قَالَتْ: سَأَلْتُ رَسُولَ اللَّهِ ﷺ عَنِ الِالْتِفَاتِ فِي الصَّلَاةِ فَقَالَ: "هُوَ اخْتِلَاسٌ يَخْتَلِسُهُ الشَّيْطَانُ مِنْ صَلَاةِ الْعَبْدِ" (١) . وَأَخْبَرَنَا أَبُو الْحَسَنِ السَّرْخَسِيُّ، أَخْبَرَنَا أَبُو عَلِيٍّ زَاهِرُ بْنُ أَحْمَدَ، أَخْبَرَنَا أَبُو الْحَسَنِ الْقَاسِمُ بْنُ بَكْرٍ الطَّيَالِسِيُّ بِبَغْدَادَ، أَخْبَرَنَا أَبُو أُمَيَّةَ مُحَمَّدُ بْنُ إِبْرَاهِيمَ الطَرْسُوسِيُّ، أَخْبَرَنَا عَبْدُ الْغَفَّارِ بْنُ عُبَيْدِ اللَّهِ، أَخْبَرَنَا صَالِحُ بْنُ أَبِي الْأَخْضَرِ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي الْأَحْوَصِ، عَنْ أَبِي ذَرٍ عَنِ النَّبِيِّ ﷺ قَالَ: "لَا يَزَالُ اللَّهُ مُقْبِلًا عَلَى الْعَبْدِ مَا كَانَ فِي صِلَاتِهِ مَا لَمْ يَلْتَفِتْ فَإِذَا الْتَفَتَ أَعْرَضَ عَنْهُ" (٢) . وَقَالَ عَمْرُو بْنُ دِينَارٍ: هُوَ السُّكُونُ وَحُسْنُ الْهَيْئَةِ. وَقَالَ ابْنُ سِيرِينَ وَغَيْرُهُ: هُوَ أَنْ لَا تَرْفَعَ بَصَرَكَ عَنْ مَوْضِعِ سُجُودِكَ. وَقَالَ أَبُو هُرَيْرَةَ: كَانَ أَصْحَابُ رَسُولِ اللَّهِ ﷺ يَرْفَعُونَ أَبْصَارَهُمْ إِلَى السَّمَاءِ فِي الصَّلَاةِ فَلَمَّا نَزَلَ: ﴿الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ﴾ رَمَوْا بِأَبْصَارِهِمْ إِلَى مَوَاضِعِ السُّجُودِ.

(١) أخرجه البخاري في الأذان باب: الالتفات في الصلاة: ٢ / ٢٣٤، والمصنف في شرح السنة: ٣ / ٢٥١. (٢) أخرجه أبو داود في الصلاة، باب: الالتفات في الصلاة: ١ / ٤٢٩، والنسائي في السهو، باب: التشديد في الالتفات في الصلاة: ٣ / ٨، وابن خزيمة في صحيحه: ١ / ٢٤٤، والإمام أحمد: ٥ / ١٧٢، والحاكم: ١ / ٢٣٦ وقال: "هذا حديث صحيح الإسناد ولم يخرجاه، وأبو الأحوص هذا مولى بني الليث تابعي من أهل المدينة، وثقه الزهري وروى عنه، وجرت بينه وبين سعد ابن إبراهيم مناظرة في معناه". والمصنف في شرح السنة: ٣ / ٢٥٢ وقال: "صالح بن أبي الأخضر، ضعيف يروي عن الزهري". وروى هذا الحديث عبد الله بن المبارك وغيره عن يونس عن الزهري قال المنذري: "وأبو الأحوص - هذا - لا يعرف له اسم، وهو مولى بني ليث، وقيل: مولى بني غفار، ولم يرو عنه الزهري. قال يحيى بن معين: ليس هو بشيء، وقال أبو أحمد الكرابيسي: ليس بالمتين عندهم". مختصر سنن أبي داود: ١ / ٤٢٩ وقال: النووي في "الخلاصة": هو فيه جهالة، لكن الحديث لم يضعفه أبو داود فهو حسن عنده انظر: نصب الراية: ٢ / ٨٩.