Tafsir al-Baghawi - Al-Baghawi - (6/247)

Tafsir al-BaghawiAl-Baghawi

and said, “Proceed; this is Jumdan. The devoted ones have gone ahead.” They said, “Who are the devoted ones, O Messenger of Allah?” He said, “The men and women who remember Allah often.” (1)

Abu al-Hasan Abd al-Rahman ibn Muhammad al-Dawudi informed us; Abu al-Hasan Ahmad ibn Muhammad ibn Musa ibn al-Salt informed us; Abu Ishaq Ibrahim ibn Abd al-Samad al-Hashimi informed us; Khallad ibn Aslam informed us; al-Nadr related to us; Shu‘bah informed us, from Abu Ishaq, who said: I heard al-Agharr say: I testify that Abu Hurayrah and Abu Sa‘id both testified that the Messenger of Allah, peace and blessings be upon him, said: “Whenever a group of people sit remembering Allah, the angels surround them, mercy envelops them, tranquillity descends upon them, and Allah mentions them among those who are with Him.” (2)

Some scholars said that the meaning of His saying, “And the remembrance of Allah is greater,” is that Allah’s remembrance of you is better than your remembrance of Him. This was also related from Ibn Abbas (3), and it is the view of Mujahid, Ikrimah, and Sa‘id ibn Jubayr. (4) It is also reported, in a hadith traced back to the Prophet, peace and blessings be upon him, through Musa ibn Uqbah, from Nafi‘, from Ibn Umar. (5)

Regarding His saying, “Indeed, prayer restrains from shameful and wrongful deeds; and the remembrance of Allah is greater,” Ata said: “The remembrance of Allah is too great for any act of disobedience to remain alongside it.”

“And Allah knows what you do.” Ata said: This means that nothing is hidden from Him.

(1) Muslim transmitted it in al-Dhikr wa al-Du'a, chapter: “Encouragement to Remember Allah Most High,” no. 1676, 4/2062. (2) Muslim transmitted it in al-Dhikr wa al-Du'a, chapter: “The Virtue of Gathering to Recite the Quran,” no. 2700, 4/2074; and the author transmitted it in Sharh al-Sunnah, 5/10-11. (3) Al-Suyuti, 6/466, attributed it to al-Firyabi, Sa'id ibn Mansur, Ibn Jarir, Ibn al-Mundhir, Ibn Abi Hatim, al-Hakim, who authenticated it, and al-Bayhaqi in Shu'ab al-Iman. It is also the view of Ibn Mas'ud and Ibn Umar, may Allah be pleased with them. Ibn Atiyyah, 12/227-228, preferred the interpretation that the meaning is: “The remembrance of Allah is greater” in an absolute sense; that is, it is what restrains one from immorality and wrongdoing. The portion of remembrance contained in the prayer does this, and it likewise does so outside the prayer, because refraining can only result from remembering the One who watches over all things... (4) See al-Durr al-Manthur, 6/467. (5) Al-Suyuti attributed it to Ibn al-Sunni, Ibn Mardawayh, and al-Daylami, 6/466. His attribution to al-Daylami suggests that it is weak.

فَقَالَ: "سِيرُوا، هَذَا جُمْدَانُ، سَبَقَ الْمُفَرِّدُونَ"، قَالُوا: وَمَا الْمُفَرِّدُونَ يَا رَسُولَ اللَّهِ؟ قَالَ: "الذَّاكِرُونَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ" (١) . أَخْبَرَنَا أَبُو الْحَسَنِ عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدٍ الدَّاوُدِيُّ، أَخْبَرَنَا أَبُو الْحَسَنِ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ مُوسَى بْنِ الصَّلْتِ، أَخْبَرَنَا أَبُو إِسْحَاقَ إِبْرَاهِيمُ بْنُ عَبْدِ الصَّمَدِ الْهَاشِمِيُّ، أَخْبَرَنَا خَلَّادُ بْنُ أَسْلَمَ، حَدَّثَنَا النَّضْرُ، أَخْبَرَنَا شُعْبَةُ، عَنْ أَبِي إِسْحَاقَ قَالَ: سَمِعَتُ الْأَغَرَّ قَالَ: أَشْهَدُ عَلَى أَبِي هُرَيْرَةَ وَأَبِي سَعِيدٍ أَنَّهُمَا شَهِدَا عَلَى رَسُولِ اللَّهِ ﷺ، قَالَ: "لَا يَقْعُدُ قَوْمٌ يَذْكُرُونَ اللَّهَ إِلَّا حَفَّتْهُمُ الْمَلَائِكَةُ، وَغَشِيَتْهُمُ الرَّحْمَةُ، وَنَزَلَتْ عَلَيْهِمُ السَّكِينَةُ، وَذَكَرَهُمُ اللَّهُ فِيمَنْ عِنْدَهُ" (٢) . وَقَالَ قَوْمٌ: مَعْنَى قَوْلِهِ: "وَلَذِكْرُ اللَّهِ أَكْبَرُ" أَيْ: ذِكْرُ اللَّهِ إِيَّاكُمْ أَفْضَلُ مِنْ ذَكْرِكُمْ إِيَّاهُ. وَيُرْوَى ذَلِكَ عَنِ ابْنِ عَبَّاسٍ (٣) ، وَهُوَ قَوْلُ مُجَاهِدٍ، وَعِكْرِمَةَ، وَسَعِيدِ بْنِ جُبَيْرٍ (٤) ، وَيُرْوَى ذَلِكَ مَرْفُوعًا عَنْ مُوسَى بْنِ عُقْبَةَ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ عَنِ النَّبِيِّ ﷺ (٥) . وَقَالَ عَطَاءٌ فِي قَوْلِهِ: "إِنَّ الصَّلَاةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَلَذِكْرُ اللَّهِ أَكْبَرُ"، قَالَ: وَلَذِكْرُ اللَّهِ أَكْبَرُ مِنْ أَنْ تَبْقَى مَعَهُ مَعْصِيَةٌ. ﴿وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ﴾ قَالَ عَطَاءٌ: يُرِيدُ لَا يَخْفَى عَلَيْهِ شَيْءٌ.

(١) أخرجه مسلم في الذكر والدعاء، باب الحث على ذكر الله تعالى، برقم (١٦٧٦) : ٤ / ٢٠٦٢. (٢) أخرجه مسلم في الذكر والدعاء، باب فضل الاجتماع على قراءة القرآن، برقم (٢٧٠٠) : ٤ / ٢٠٧٤، والمصنف في شرح السنة: ٥ / ١٠-١١. (٣) عزاه السيوطي: (٦ / ٤٦٦) للفريابي، وسعيد بن منصور، وابن جرير، وابن المنذر، وابن أبي حاتم، والحاكم -وصححه- والبيهقي في "شعب الإيمان". وهو أيضا قول ابن مسعود وابن عمر ﵃ ورجح ابن عطية (١٢ / ٢٢٧-٢٢٨) أن المعنى: ولذكر الله أكبر، على الإطلاق، أي: هو الذي ينهى عن الفحشاء والمنكر. فالجزء الذي منه في الصلاة يفعل ذلك، وكذلك يبفعل في غير الصلاة، لأن الانتهاء لا يكون إلا من ذكر مراقب ... (٤) انظر: الدر المنثور: ٦ / ٤٦٧. (٥) عزاه السيوطي لابن السني، وابن مردويه، والديلمي ٦ / ٤٦٦، وما عزاه للديلمي مشعر بالضعف.