2129 - حَدَّثَنَا صَالِحٌ ، قَالَ : ثَنَا سَعِيدٌ ، قَالَ : ثَنَا هُشَيْمٌ ، عَنْ رَجُلٍ ، عَنْ نَافِعٍ ، عَنِ ابْنِ عُمَرَ رَضِيَ اللهُ عَنْهُمَا مِثْلَهُ ، فَكَانَتْ هَذِهِ السَّجْدَةُ الَّتِي فِي حم مِمَّا قَدِ اتُّفِقَ عَلَيْهِ ، وَاخْتُلِفَ فِي مَوْضِعِهَا . وَمَا ذَكَرْنَا قَبْلَ هَذَا مِنَ السُّجُودِ فِي السُّوَرِ الْأُخَرِ ، فَقَدِ اتَّفَقُوا عَلَيْهَا وَعَلَى مَوَاضِعِهَا الَّتِي ذَكَرْنَاهَا ، وَكَانَ مَوْضِعُ كُلِّ سَجْدَةٍ مِنْهَا ، فَهُوَ مَوْضِعُ إِخْبَارٍ ، وَلَيْسَ بِمَوْضِعِ أَمْرٍ . وَقَدْ رَأَيْنَا السُّجُودَ مَذْكُورًا فِي مَوَاضِعِ أَمْرٍ ، مِنْهَا قَوْلُهُ تَعَالَى : { يَا مَرْيَمُ اقْنُتِي لِرَبِّكِ وَاسْجُدِي } ، وَمِنْهَا قَوْلُهُ : { وَكُنْ مِنَ السَّاجِدِينَ } ، فَكُلٌّ قَدِ اتَّفَقَ أَنْ لَا سُجُودَ فِي شَيْءٍ مِنْ ذَلِكَ . فَالنَّظَرُ عَلَى ذَلِكَ ، أَنْ يَكُونَ كُلُّ مَوْضِعٍ مِمَّا اخْتُلِفَ فِيهِ ، هَلْ فِيهِ سُجُودٌ أَمْ لَا ؟ أَنْ نَنْظُرَ فِيهِ ، فَإِنْ كَانَ مَوْضِعَ أَمْرٍ ، فَإِنَّمَا هُوَ تَعْلِيمٌ ، فَلَا سُجُودَ فِيهِ . وَكُلُّ مَوْضِعٍ فِيهِ خَبَرٌ عَنِ السُّجُودِ فَهُوَ مَوْضِعُ سُجُودِ التِّلَاوَةِ ، فَكَانَ الْمَوْضِعُ الَّذِي اخْتُلِفَ فِيهِ مِنْ سُورَةِ ( النَّجْمِ ) . فَقَالَ قَوْمٌ : هُوَ مَوْضِعُ سُجُودِ التِّلَاوَةِ ، وَقَالَ آخَرُونَ : هُوَ لَيْسَ مَوْضِعَ سَجْدَةِ تِلَاوَةٍ ، وَهُوَ قَوْلُهُ : { فَاسْجُدُوا لِلهِ وَاعْبُدُوا } فَذَلِكَ أَمْرٌ وَلَيْسَ بِخَبَرٍ . فَكَانَ النَّظَرُ - عَلَى مَا ذَكَرْنَا - أَنْ لَا يَكُونَ مَوْضِعَ سُجُودِ التِّلَاوَةِ ، وَكَانَ الْمَوْضِعُ الَّذِي اخْتُلِفَ فِيهِ أَيْضًا مِنِ : { اقْرَأْ بِاسْمِ رَبِّكَ } هُوَ قَوْلُهُ : { كَلا لا تُطِعْهُ وَاسْجُدْ وَاقْتَرِبْ } فَذَلِكَ أَمْرٌ وَلَيْسَ بِخَبَرٍ . فَالنَّظَرُ - عَلَى مَا ذَكَرْنَا - أَنْ لَا يَكُونَ مَوْضِعَ سُجُودِ تِلَاوَةٍ . وَكَانَ الْمَوْضِعُ الَّذِي اخْتُلِفَ فِيهِ مِنْ { إِذَا السَّمَاءُ انْشَقَّتْ } هُوَ مَوْضِعَ سُجُودٍ ، أَوْ لَا هُوَ قَوْلُهُ : { فَمَا لَهُمْ لا يُؤْمِنُونَ * وَإِذَا قُرِئَ عَلَيْهِمُ الْقُرْآنُ لا يَسْجُدُونَ } فَذَلِكَ مَوْضِعُ إِخْبَارٍ لَا مَوْضِعُ أَمْرٍ . [1/361] فَالنَّظَرُ - عَلَى مَا ذَكَرْنَا - أَنْ يَكُونَ مَوْضِعَ سُجُودِ التِّلَاوَةِ ، وَيَكُونَ كُلُّ شَيْءٍ مِنَ السُّجُودِ يُرَدُّ إِلَى مَا ذَكَرْنَا . فَمَا كَانَ مِنْهُ أَمْرًا رُدَّ إِلَى شَكْلِهِ مِمَّا ذَكَرْنَا ، فَلَمْ يَكُنْ فِيهِ سُجُودٌ ، وَمَا كَانَ مِنْهُ خَبَرًا رُدَّ إِلَى شَكْلِهِ مِنَ الْأَخْبَارِ ، فَكَانَ فِيهِ سُجُودٌ . فَهَذَا هُوَ النَّظَرُ فِي هَذَا الْبَابِ . فَكَانَ يَجِيءُ عَلَى ذَلِكَ أَنْ يَكُونَ مَوْضِعُ السُّجُودِ مِنْ " حم " هُوَ الْمَوْضِعَ الَّذِي ذَهَبَ إِلَيْهِ ابْنُ عَبَّاسٍ رَضِيَ اللهُ عَنْهُ ؛ لِأَنَّهُ - عِنْدَهُ - خَبَرٌ ، هُوَ قَوْلُهُ : { فَإِنِ اسْتَكْبَرُوا فَالَّذِينَ عِنْدَ رَبِّكَ يُسَبِّحُونَ لَهُ بِاللَّيْلِ وَالنَّهَارِ وَهُمْ لا يَسْأَمُونَ } لَا كَمَا ذَهَبَ إِلَيْهِ مَنْ خَالَفَهُ ، لِأَنَّ أُولَئِكَ جَعَلُوا السَّجْدَةَ عِنْدَ أَمْرٍ ، وَهُوَ قَوْلُهُ : { وَاسْجُدُوا لِلهِ الَّذِي خَلَقَهُنَّ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ } فَكَانَ ذَلِكَ مَوْضِعَ أَمْرٍ ، وَكَانَ الْمَوْضِعُ الْآخَرُ مَوْضِعَ خَبَرٍ ، وَقَدْ ذَكَرْنَا أَنَّ النَّظَرَ يُوجِبُ أَنْ يَكُونَ السُّجُودُ فِي مَوَاضِعِ الْخَبَرِ ، لَا فِي مَوَاضِعِ الْأَمْرِ . فَكَانَ يَجِيءُ عَلَى ذَلِكَ أَنْ لَا يَكُونَ فِي سُورَةِ ( الْحَجِّ ) غَيْرُ سَجْدَةٍ وَاحِدَةٍ ، لِأَنَّ الثَّانِيَةَ الْمُخْتَلَفَ فِيهَا إِنَّمَا مَوْضِعُهَا فِي قَوْلِ مَنْ يَجْعَلُهَا سَجْدَةً مَوْضِعُ أَمْرٍ وَهُوَ قَوْلُهُ : { ارْكَعُوا وَاسْجُدُوا وَاعْبُدُوا رَبَّكُمْ } الْآيَةَ . وَقَدْ بَيَّنَّا أَنَّ مَوَاضِعَ سُجُودِ التِّلَاوَةِ هِيَ مَوَاضِعُ الْأَخْبَارِ ، لَا مَوَاضِعُ الْأَمْرِ . فَلَوْ خُلِّينَا وَالنَّظَرَ ، لَكَانَ الْقَوْلُ فِي سُجُودِ التِّلَاوَةِ أَنْ نَنْظُرَ ، فَمَا كَانَ مِنْهُ مَوْضِعَ أَمْرٍ لَمْ نَجْعَلْ فِيهِ سُجُودًا ، وَمَا كَانَ مِنْهُ مَوْضِعَ خَبَرٍ جَعَلْنَا فِيهِ سُجُودًا ، وَلَكِنَّ اتِّبَاعَ مَا ثَبَتَ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَوْلَى .
EnglishUnverified translation
2129 - Salih narrated to us, he said: Sa'id narrated to us, he said: Hushaym narrated to us, from a man, from Nafi', from Ibn 'Umar, may Allah be pleased with them both, the like of it. So this prostration in Ha Mim is of what is agreed upon, while its place is disputed. And what we mentioned before this of prostration in the other surahs, they agreed upon them and upon their places which we mentioned; and the place of each prostration of them is a place of information, not a place of command. And we have seen prostration mentioned in places of command, among them His statement, the Exalted: {O Maryam, be devout to your Lord and prostrate}, and among them His statement: {And be of those who prostrate}. So all agreed that there is no prostration in any of that. So reasoning upon that is that every place of what is disputed, is there prostration in it or not, we look into it: if it is a place of command, it is only instruction, so no prostration in it. And every place in it information about prostration, it is a place of prostration of recitation. So the disputed place of Surah al-Najm: some said it is the place of prostration of recitation, and others said it is not a place of prostration of recitation, and it is His statement: {So prostrate to Allah and worship}. That is a command, not information. So reasoning, upon what we mentioned, is that it not be a place of prostration of recitation. And the disputed place also of {Read in the name of your Lord} is His statement: {No! Do not obey him; prostrate and draw near}. That is a command, not information. So reasoning, upon what we mentioned, is that it not be a place of prostration of recitation. And the disputed place of {When the sky splits asunder}, is it a place of prostration or not, is His statement: {So what is with them that they do not believe, and when the Qur'an is recited to them they do not prostrate}. That is a place of information, not a place of command. So reasoning, upon what we mentioned, is that it be a place of prostration of recitation; and everything of prostration be returned to what we mentioned: what of it was a command be returned to its like of what we mentioned, so no prostration in it; and what of it was information be returned to its like of the informations, so prostration in it. So this is the reasoning in this chapter. So it would follow upon that that the place of prostration of Ha Mim be the place to which Ibn 'Abbas, may Allah be pleased with him, went; for it, according to him, is information: His statement: {But if they are arrogant, those with your Lord glorify Him by night and day, and they do not tire}, not as those who opposed him went, for they made the prostration at a command: His statement: {And prostrate to Allah who created them, if Him you worship}. So that was a place of command, while the other place was a place of information; and we mentioned that reasoning necessitates prostration be in places of information, not in places of command. So it would follow upon that that there be in Surah al-Hajj only one prostration, for the second disputed one, its place in the statement of whoever makes it a prostration is a place of command: His statement: {Bow and prostrate and worship your Lord}, the verse. And we clarified that the places of prostration of recitation are places of informations, not places of command. So had we been left with reasoning, the statement in the prostration of recitation would be that we look: what of it was a place of command, we make no prostration in it; and what of it was a place of information, we make prostration in it. But following what is established from the Messenger of Allah (peace and blessings of Allah be upon him) is worthier.
