Tafsir al-Baghawi - Al-Baghawi - (1/289)

Tafsir al-BaghawiAl-Baghawi

Buraīdah on an expedition on an overcast day. He said, “Offer the afternoon prayer early, for the Prophet, peace and blessings be upon him, said: ‘Whoever abandons the afternoon prayer, his deeds have been rendered void.’” (1)

Qabīṣah ibn Dhuʾayb said: It is the sunset prayer, because it is intermediate, being neither the shortest nor the longest of them. It has not been transmitted from any of the righteous predecessors that it is the night prayer; rather, some later scholars mentioned this because it falls between two prayers that cannot be shortened. Some said that it is one of the five prayers, without specifying which one. Allah Most High left it unspecified in order to urge His servants to be diligent in performing all of them, just as He concealed the Night of Decree within the month of Ramadan, the hour in which supplications are answered on Friday, and the Greatest Name among the Names, so that they would be diligent with all of them.

Allah Most High says: “And stand before Allah in devout obedience.” That is, obediently. This was the view of al-Shaʿbī, ʿAṭāʾ, Saʿīd ibn Jubayr, al-Ḥasan, Qatādah, and Ṭāwūs. Devout obedience means obedience. Allah Most High says, “He was indeed a community, devoutly obedient to Allah” (al-Naḥl 16:120), meaning obedient.

Al-Kalbī and Muqātil said: Every religious community has a prayer in which they stand while disobeying; so stand before Allah in your prayer obediently. It was also said that devout obedience means refraining from speech that is not permitted during prayer.

Abū ʿUthmān Saʿīd ibn Ismāʿīl al-Ḍabbī informed us; Abū Muḥammad ʿAbd al-Jabbār ibn Muḥammad al-Jarāḥī informed us; Abū al-ʿAbbās Muḥammad ibn Aḥmad al-Maḥbūbī informed us; Abū ʿĪsā al-Tirmidhī informed us; Aḥmad ibn Manīʿ informed us; Hushaym informed us; Ismāʿīl ibn Abī Khālid informed us from al-Ḥārith ibn Shubayl, from Abū ʿAmr al-Shaybānī, from Zayd ibn Arqam, who said: We used to speak during the prayer behind the Messenger of Allah, peace and blessings be upon him; one of us would speak to the companion beside him, until the words, “And stand before Allah in devout obedience,” were revealed. We were then commanded to remain silent and forbidden from speaking. (2)

Mujāhid said: It means humble. He also said: Devout obedience includes prolonging the bowing, lowering one’s gaze, remaining still, and humbling oneself. When one of the scholars stood to pray, he would be too awestruck before the Most Merciful to turn around, move pebbles, fidget with anything, or entertain thoughts about any worldly matter—unless inadvertently. It was also said that what is meant by devout obedience is prolonging one’s standing.

Abū ʿUthmān al-Ḍabbī informed us; Abū Muḥammad al-Jarāḥī informed us; Abū al-ʿAbbās al-Maḥbūbī informed us; Abū ʿĪsā al-Tirmidhī informed us; Ibn Abī ʿUmar informed us; Sufyān ibn ʿUyaynah informed us from Abū al-Zubayr, from Jābir, who said: The Prophet, peace and blessings be upon him—41/A—was asked, “Which prayer is best?” He replied, “The length of devout obedience.” (3) It was also said that “devoutly obedient” means supplicating.

(1) Narrated by al-Bukhari, in The Times of Prayer, chapter: “Whoever Neglects the Asr Prayer,” 2:31; and chapter: “Praying Early on a Cloudy Day.” Also narrated by the author in Sharh al-Sunnah, 2:213-237. (2) Narrated by al-Bukhari, in Actions during Prayer, chapter: “Speech Prohibited during Prayer,” 3:73; and in the Tafsir. Also narrated by Muslim, in The Mosques, chapter: “The Prohibition of Speech during Prayer and the Abrogation of Its Former Permissibility,” no. 539, 1:383. (3) Narrated by Muslim, in The Prayer of Travelers, chapter: “The Excellence of Prayer with Prolonged Qunut (Standing),” no. 756, 1:520. Also narrated by the author in Sharh al-Sunnah, 3:152-153.

بُرَيْدَةَ فِي غَزْوَةٍ فِي يَوْمٍ ذِي غَيْمٍ فَقَالَ: بَكِّرُوا بِصَلَاةِ الْعَصْرِ فَإِنَّ النَّبِيَّ ﷺ قَالَ: "مَنْ تَرَكَ صَلَاةَ الْعَصْرِ فَقَدْ حَبِطَ عَمَلُهُ" (١) . وَقَالَ قَبِيصَةُ بْنُ ذُؤَيْبٍ: هِيَ صَلَاةُ الْمَغْرِبِ لِأَنَّهَا وَسَطٌ لَيْسَ بِأَقَلِّهَا وَلَا بِأَكْثَرِهَا، وَلَمْ يُنْقَلْ عَنْ أَحَدٍ مِنَ السَّلَفِ أَنَّهَا صَلَاةُ الْعِشَاءِ وَإِنَّمَا ذَكَرَهَا بَعْضُ الْمُتَأَخِّرِينَ لِأَنَّهَا بَيْنَ صَلَاتَيْنِ لَا تُقْصَرَانِ، وَقَالَ بَعْضُهُمْ هِيَ إِحْدَى الصَّلَوَاتِ الْخَمْسِ لَا بِعَيْنِهَا، أَبْهَمَهَا اللَّهُ تَعَالَى تَحْرِيضًا لِلْعِبَادِ عَلَى الْمُحَافَظَةِ عَلَى أَدَاءِ جَمِيعِهَا كَمَا أَخْفَى لَيْلَةَ الْقَدْرِ فِي شَهْرِ رَمَضَانَ وَسَاعَةَ إِجَابَةِ الدَّعْوَةِ فِي يَوْمِ الْجُمُعَةِ وَأَخْفَى الِاسْمَ الْأَعْظَمَ فِي الْأَسْمَاءِ لِيُحَافِظُوا عَلَى جَمِيعِهَا. قَوْلُهُ تَعَالَى: ﴿وَقُومُوا لِلَّهِ قَانِتِينَ﴾ أَيْ مُطِيعِينَ، قَالَ الشَّعْبِيُّ وَعَطَاءٌ وَسَعِيدُ بْنُ جُبَيْرٍ وَالْحَسَنُ وَقَتَادَةُ وطاووس؛ وَالْقُنُوتُ: الطَّاعَةُ، قَالَ اللَّهُ تَعَالَى "أُمَّةً قَانِتًا" (١٢٠-النَّحْلِ) أَيْ مُطِيعًا. وَقَالَ الْكَلْبِيُّ وَمُقَاتِلٌ: لِكُلِّ أَهْلِ دِينٍ صَلَاةٌ يَقُومُونَ فِيهَا عَاصِينَ فَقُومُوا أَنْتُمْ لِلَّهِ فِي صَلَاتِكُمْ مُطِيعِينَ، وَقِيلَ الْقُنُوتُ السُّكُوتُ عَمَّا لَا يَجُوزُ التَّكَلُّمُ بِهِ فِي الصَّلَاةِ. أَخْبَرَنَا أَبُو عُثْمَانَ سَعِيدُ بْنُ إِسْمَاعِيلَ الضَّبِّيُّ أَنَا أَبُو مُحَمَّدٍ عَبْدُ الْجَبَّارِ بْنُ مُحَمَّدٍ الْجِرَاحِيُّ أَنَا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ أَحْمَدَ الْمَحْبُوبِيُّ أَنَا أَبُو عِيسَى التِّرْمِذِيُّ أَنَا أَحْمَدُ بْنُ مَنِيعٍ أَنَا هُشَيْمٌ أَنَا إِسْمَاعِيلُ بْنُ أَبِي خَالِدٍ عَنِ الْحَارِثِ بْنِ شُبَيْلٍ عَنْ أَبِي عَمْرٍو الشَّيْبَانِيِّ عَنْ زَيْدِ بْنِ أَرْقَمَ قَالَ: كُنَّا نَتَكَلَّمُ خَلْفَ رَسُولِ اللَّهِ ﷺ فِي الصَّلَاةِ يُكَلِّمُ الرَّجُلُ مِنَّا صَاحِبَهُ إِلَى جَنْبِهِ حَتَّى نَزَلَتْ ﴿وَقُومُوا لِلَّهِ قَانِتِينَ﴾ فَأُمِرْنَا بِالسُّكُوتِ وَنُهِينَا عَنِ الْكَلَامِ (٢) . وَقَالَ مُجَاهِدٌ: خَاشِعِينَ، وَقَالَ: مِنَ الْقُنُوتِ طُولُ الرُّكُوعِ وَغَضُّ الْبَصَرِ وَالرُّكُودُ وَخَفْضُ الْجَنَاحِ، كَانَ الْعُلَمَاءُ إِذَا قَامَ أَحَدُهُمْ يُصَلِّي يَهَابُ الرَّحْمَنَ أَنْ يَلْتَفِتَ أَوْ يَقْلِبَ الْحَصَى أَوْ يَعْبَثَ بِشَيْءٍ أَوْ يُحَدِّثَ نَفْسَهُ بِشَيْءٍ مِنْ أَمْرِ الدُّنْيَا إِلَّا نَاسِيًا، وَقِيلَ: الْمُرَادُ مِنَ الْقُنُوتِ طُولُ الْقِيَامِ. أَخْبَرَنَا أَبُو عُثْمَانَ الضَّبِّيُّ أَنَا أَبُو مُحَمَّدٍ الْجِرَاحِيُّ أَنَا أَبُو الْعَبَّاسِ الْمَحْبُوبِيُّ أَنَا أَبُو عِيسَى التِّرْمِذِيُّ أَنَا ابْنُ أَبِي عُمَرَ أَنَا سُفْيَانُ بْنُ عُيَيْنَةَ عَنْ أَبِي الزُّبَيْرِ عَنْ جَابِرٍ قَالَ: قيل للنبي ﷺ ٤١/أأَيُّ الصَّلَاةِ أَفْضَلُ؟ قَالَ: "طُولُ الْقُنُوتِ" (٣) وَقِيلَ ﴿قَانِتِينَ﴾ أَيْ دَاعِينَ.

(١) رواه البخاري: في المواقيت: باب: من ترك العصر ٢ / ٣١ باب التبكير في الصلاة في يوم غيم. والمصنف في شرح السنة: ٢ / ٢١٣-٢٣٧. (٢) رواه البخاري: في العمل في الصلاة - باب: ما ينهى من الكلام ف الصلاة ٣ / ٧٣ وفي التفسير. ومسلم: في المساجد - باب: تحريم الكلام في الصلاة ونسخ ما كان من إباحة برقم (٥٣٩) ١ / ٣٨٣. (٣) رواه مسلم: في صلاة المسافرين - باب: أفضل الصلاة طول القنوت برقم (٧٥٦) ١ / ٥٢٠. والمصنف في شرح السنة: ٣ / ١٥٢-١٥٣.