1417 - حَدَّثَنَا فَهْدُ بْنُ سُلَيْمَانَ قَالَ : ثَنَا سُحَيْمٌ الْحَرَّانِيُّ ، قَالَ : ثَنَا حَفْصُ بْنُ غِيَاثٍ ، عَنْ مُجَالِدٍ ، عَنِ الشَّعْبِيِّ ، عَنْ صِلَةَ عَنْ حُذَيْفَةَ قَالَ : كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ فِي رُكُوعِهِ : سُبْحَانَ رَبِّيَ الْعَظِيمِ ثَلَاثًا وَفِي سُجُودِهِ سُبْحَانَ رَبِّيَ الْأَعْلَى ثَلَاثًا . فَهَذَا أَيْضًا قَدْ دَلَّ عَلَى مَا ذَكَرْنَا مِنْ وُقُوفِهِ عَلَى دُعَاءٍ بِعَيْنِهِ فِي الرُّكُوعِ وَالسُّجُودِ . وَقَالَ آخَرُونَ : أَمَّا الرُّكُوعُ ، فَلَا يُزَادُ فِيهِ عَلَى تَعْظِيمِ الرَّبِّ عَزَّ وَجَلَّ ، وَأَمَّا السُّجُودُ ، فَيَجْتَهِدُ فِيهِ فِي الدُّعَاءِ . وَاحْتَجُّوا فِي ذَلِكَ بِحَدِيثَيْ عَلِيٍّ رَضِيَ اللهُ عَنْهُ وَابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا اللَّذَيْنِ ذَكَرْنَاهُمَا فِي الْفَصْلِ الْأَوَّلِ . فَكَانَ مِنَ الْحُجَّةِ عَلَيْهِمْ فِي ذَلِكَ أَنَّهُمْ قَدْ جَعَلُوا قَوْلَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : أَمَّا الرُّكُوعُ فَعَظِّمُوا فِيهِ الرَّبَّ - نَاسِخًا لِمَا تَقَدَّمَ مِنْ أَفْعَالِهِ قَبْلَ ذَلِكَ فِي الْأَحَادِيثِ الْأُوَلِ . فَيُحْتَمَلُ أَنْ يَكُونَ أَمَرَهُمْ بِالتَّعْظِيمِ فِي الرُّكُوعِ قَبْلَ أَنْ يَنْزِلَ عَلَيْهِ { فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ } وَيُجْهِدُهُمْ بِالدُّعَاءِ فِي السُّجُودِ بِمَا أَحَبُّوا قَبْلَ أَنْ يَنْزِلَ عَلَيْهِ { سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى } فَلَمَّا نَزَلَ ذَلِكَ عَلَيْهِ أَمَرَهُمْ بِأَنْ يَنْتَهُوا إِلَيْهِ فِي سُجُودِهِمْ [1/236] عَلَى مَا فِي حَدِيثِ عُقْبَةَ ، وَلَا يَزِيدُونَ عَلَيْهِ فَصَارَ ذَلِكَ نَاسِخًا لِمَا قَدْ تَقَدَّمَ مِنْهُ قَبْلَ ذَلِكَ ، كَمَا كَانَ الَّذِي أَمَرَهُمْ بِهِ فِي الرُّكُوعِ عِنْدَ نُزُولِ { فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ } نَاسِخًا لِمَا قَدْ كَانَ مِنْهُ قَبْلَ ذَلِكَ . فَإِنْ قَالَ قَائِلٌ : إِنَّمَا كَانَ ذَلِكَ مِنَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِقُرْبِ وَفَاتِهِ ، لِأَنَّ فِي حَدِيثِ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا كَشَفَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ السِّتَارَةَ وَالنَّاسُ صُفُوفٌ خَلْفَ أَبِي بَكْرٍ . قِيلَ لَهُ : فَهَلْ فِي هَذَا الْحَدِيثِ أَنَّ تِلْكَ الصَّلَاةَ الَّتِي تُوُفِّيَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِعَقِبِهَا أَوْ أَنَّ تِلْكَ الْمِرْضَةَ ، هِيَ مِرْضَتُهُ الَّتِي تُوُفِّيَ فِيهَا ؟ لَيْسَ فِي الْحَدِيثِ مِنْ هَذَا شَيْءٌ . وَقَدْ يَجُوزُ أَنْ يَكُونَ هِيَ الصَّلَاةَ الَّتِي تُوُفِّيَ بِعَقِبِهَا وَيَجُوزُ أَنْ تَكُونَ صَلَاةً غَيْرَهَا قَدْ صَحَّ بَعْدَهَا . فَإِنْ كَانَتْ تِلْكَ هِيَ الصَّلَاةَ الَّتِي تُوُفِّيَ بَعْدَهَا ، فَقَدْ يَجُوزُ أَنْ يَكُونَ { سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى } أُنْزِلَتْ عَلَيْهِ بَعْدَ ذَلِكَ قَبْلَ وَفَاتِهِ . وَإِنْ كَانَتْ تِلْكَ الصَّلَاةُ مُتَقَدِّمَةً لِذَلِكَ ، فَهِيَ أَحْرَى أَنْ يَجُوزَ أَنْ يَكُونَ بَعْدَهَا مَا ذَكَرْنَا . فَهَذَا وَجْهُ هَذَا الْبَابِ مِنْ طَرِيقِ تَصْحِيحِ مَعَانِي الْآثَارِ . وَأَمَّا وَجْهُ ذَلِكَ مِنْ طَرِيقِ النَّظَرِ ، فَإِنَّا قَدْ رَأَيْنَا مَوَاضِعَ فِي الصَّلَاةِ فِيهَا ذِكْرٌ . فَمِنْ ذَلِكَ التَّكْبِيرُ لِلدُّخُولِ فِي الصَّلَاةِ ، وَمِنْ ذَلِكَ التَّكْبِيرُ لِلرُّكُوعِ وَالسُّجُودِ وَالْقِيَامِ مِنَ الْقُعُودِ . فَكَانَ ذَلِكَ التَّكْبِيرُ تَكْبِيرًا قَدْ وُقِفَ الْعِبَادُ عَلَيْهِ وَعُلِّمُوهُ ، وَلَمْ يُجْعَلْ لَهُمْ أَنْ يُجَاوِزُوهُ إِلَى غَيْرِهِ . وَمِنْ ذَلِكَ مَا يَشْهَدُونَ بِهِ فِي الْقُعُودِ ، فَقَدْ عُلِّمُوهُ ، وَوُقِفُوا عَلَيْهِ ، وَلَمْ يُجْعَلْ لَهُمْ أَنْ يَأْتُوا مَكَانَهُ بِذِكْرٍ غَيْرِهِ لِأَنَّ رَجُلًا لَوْ قَالَ مَكَانَ قَوْلِهِ " اللهُ أَكْبَرُ " اللهُ أَعْظَمُ أَوِ " اللهُ أَجَلُّ " كَانَ فِي ذَلِكَ مُسِيئًا . وَلَوْ تَشَهَّدَ رَجُلٌ بِلَفْظٍ يُخَالِفُ لَفْظَ التَّشَهُّدِ الَّذِي جَاءَتْ بِهِ الْآثَارُ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابِهِ ، كَانَ فِي ذَلِكَ مُسِيئًا ، وَكَانَ بَعْدَ فَرَاغِهِ مِنَ التَّشَهُّدِ الْأَخِيرِ قَدْ أُبِيحَ لَهُ مِنَ الدُّعَاءِ مَا أَحَبَّ فَقِيلَ لَهُ فِيمَا رَوَى ابْنُ مَسْعُودٍ رَضِيَ اللهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ثُمَّ لِيَخْتَرْ مِنَ الدُّعَاءِ مَا أَحَبَّ . فَكَانَ قَدْ وُقِفَ فِي كُلِّ ذِكْرٍ عَلَى ذِكْرٍ بِعَيْنِهِ وَلَمْ يُجْعَلْ مُجَاوَزَتُهُ إِلَى مَا أَحَبَّ إِلَّا مَا قَدْ وُقِفَ عَلَيْهِ مِنْ ذَلِكَ ، وَإِنِ اسْتَوَى ذَلِكَ فِي الْمَعْنَى [1/237] فَلَمَّا كَانَ فِي الرُّكُوعِ وَالسُّجُودِ قَدْ أُجْمِعَ عَلَى أَنَّ فِيهِمَا ذِكْرًا ، وَلَمْ يُجْمَعْ عَلَى أَنَّهُ أُبِيحَ لَهُ فِيهِمَا كُلُّ الذِّكْرِ ، كَانَ النَّظَرُ عَلَى ذَلِكَ أَنْ يَكُونَ ذَلِكَ الذِّكْرُ كَسَائِرِ الذِّكْرِ فِي صَلَاتِهِ ، مِنْ تَكْبِيرِهِ وَتَشَهُّدِهِ ، وَقَوْلِهِ : " سَمِعَ اللهُ لِمَنْ حَمِدَهُ " وَقَوْلِ الْمَأْمُومِ " رَبَّنَا وَلَكَ الْحَمْدُ " فَيَكُونُ ذَلِكَ قَوْلًا خَاصًّا لَا يَنْبَغِي لِأَحَدٍ مُجَاوَزَتُهُ إِلَى غَيْرِهِ ، كَمَا لَا يَنْبَغِي لَهُ فِي سَائِرِ الذِّكْرِ الَّذِي فِي الصَّلَاةِ وَلَا يَكُونُ لَهُ مُجَاوَزَتُهُ ذَلِكَ إِلَى غَيْرِهِ إِلَّا بِتَوْقِيفٍ مِنَ الرَّسُولِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى ذَلِكَ . فَثَبَتَ بِذَلِكَ قَوْلُ الَّذِينَ وَقَّتُوا فِي ذَلِكَ ذِكْرًا خَاصًّا وَهُمُ الَّذِينَ ذَهَبُوا إِلَى حَدِيثِ عُقْبَةَ ، عَلَى مَا فُصِّلَ فِيهِ مِنَ الْقَوْلِ فِي الرُّكُوعِ وَالسُّجُودِ . وَهَذَا قَوْلُ أَبِي حَنِيفَةَ ، وَأَبِي يُوسُفَ ، وَمُحَمَّدٍ ، رَحِمَهُمُ اللهُ تَعَالَى . فَإِنْ قَالَ قَائِلٌ : وَأَيْنَ جُعِلَ لِلْمُصَلِّي أَنْ يَقُولَ بَعْدَ التَّشَهُّدِ مَا أَحَبَّ ؟ . قِيلَ لَهُ : فِي حَدِيثِ ابْنِ مَسْعُودٍ :
EnglishUnverified translation
('1336', "1417 - Fahd ibn Sulayman narrated to us, he said: Suhaym al-Harrani narrated to us, he said: Hafs ibn Ghiyath narrated to us, from Mujalid, from al-Sha'bi, from Silah, from Hudhayfah, he said: The Messenger of Allah (peace and blessings of Allah be upon him) used to say in his bowing, Glory be to my Lord the Most Great, three times, and in his prostration, Glory be to my Lord the Most High, three times. This too has indicated what we mentioned of his keeping to a specific supplication in bowing and prostration. Others said: as for bowing, nothing is added in it beyond glorifying the Lord, Mighty and Majestic; as for prostration, one strives in it in supplication. And they argued for that with the two hadiths of Ali (may Allah be pleased with him) and Ibn Abbas (may Allah be pleased with them both) which we mentioned in the first section. Among the argument against them in that is that they made the saying of the Prophet (peace and blessings of Allah be upon him), as for bowing glorify the Lord in it, an abrogator of what had preceded of his practices before that in the first hadiths. So it is possible that his commanding them with glorification in bowing was before there was revealed to him So glorify the name of your Lord, the Most Great, and his urging them to supplication in prostration with whatever they wished was before there was revealed to him Glorify the name of your Lord, the Most High; then when that was revealed to him, he commanded them to keep to it in their prostrations according to what is in the hadith of Uqbah, and not to add upon it, so that became an abrogator of what had preceded of it before that, just as what he commanded them in bowing upon the revelation of So glorify the name of your Lord, the Most Great was an abrogator of what had been from him before that. If one says: that was from the Prophet (peace and blessings of Allah be upon him) near his death, because in the hadith of Ibn Abbas (may Allah be pleased with them both) the Messenger of Allah (peace and blessings of Allah be upon him) lifted the curtain while the people were in rows behind Abu Bakr, it is said to him: is there in this hadith that that prayer after which the Messenger of Allah (peace and blessings of Allah be upon him) died, or that that illness was the illness in which he died? There is nothing of this in the hadith. And it is possible that it was the prayer after which he died, and possible that it was another prayer after which he recovered. If that was the prayer after which he died, it is possible that Glorify the name of your Lord, the Most High was revealed to him after that before his death. And if that prayer was earlier than that, it is even more possible that after it there was what we mentioned. This is the aspect of this chapter by way of establishing the meanings of the reports. As for its aspect by way of reasoning, we have seen places in the prayer in which there is remembrance. Of that is the takbir for entering the prayer, and of that is the takbir for bowing, prostrating and standing from sitting. That takbir was a takbir which the servants were kept to and taught, and they were not allowed to go beyond it to other than it. And of that is what they testify with in sitting, for they were taught it and kept to it, and they were not allowed to bring in its place a remembrance other than it, because if a man said in place of his saying Allah is Most Great, Allah is Greatest or Allah is Most Majestic, he would be doing wrong. And if a man testified with wording differing from the wording of the tashahhud which the reports brought from the Messenger of Allah (peace and blessings of Allah be upon him) and his Companions, he would be doing wrong; and after finishing the last tashahhud he has been permitted supplication of whatever he loves, so it was said to him in what Ibn Mas'ud (may Allah be pleased with him) narrated from the Prophet (peace and blessings of Allah be upon him): then let him choose of supplication what he loves. So in every remembrance he was kept to a specific remembrance, and going beyond it to what he loves was not allowed except what he was kept to of that, even if that is equal in meaning. Since in bowing and prostration it is agreed that in them there is remembrance, and it is not agreed that he is permitted in them every remembrance, reasoning upon that is that that remembrance be like the rest of the remembrance in his prayer, of his takbir and his tashahhud, and his saying Allah hears whoever praises Him and the saying of the follower Our Lord, to You is praise, so it is a specific saying which no one should go beyond to other than it, just as he should not in the rest of the remembrance which is in the prayer, and he may not go beyond that to other than it except by instruction from the Messenger (peace and blessings of Allah be upon him) upon that. By that the saying of those who fixed a specific remembrance in that is established, and they are those who adopted the hadith of Uqbah, according to what is detailed in it of the saying in bowing and prostration. And this is the saying of Abu Hanifah, Abu Yusuf and Muhammad, may Allah Almighty have mercy on them. If one says: where was it allowed for the worshipper to say after the tashahhud what he loves? It is said to him: in the hadith of Ibn Mas'ud:")
