No indeed! — a repudiation of him — Do not obey him O Muhammad (s) and abandon prayer and prostrate yourself perform prayer to God and draw near to Him through obedience to Him.
Prostrate thyself and draw near. The servant has no state in which he is closer to the Exalted Presence and the largesse of mercy than the state of prostration. When the servant puts his head down in prostration, he becomes a banner of light from the top of his head to the furthest ends of the world. The line of his light's brightness goes from the crown of his head to the highest, and mercy pours down on his head from the highest. MuṣṬafā said, “There is no pride along with prostration.” Whenever someone prostrates him- self, he becomes far from pride and finds the eminence of the humble at God's threshold. When the servant humbles himself in the prostration, his reward is that the Real bestows upon him special favor and proximity. This is why He says, “Prostrate thyself and draw near.” In the state of pros- tration the servant has togetherness, but in every other state he is dispersed. In the state of standing and bowing he is near the gaze of people, but in the state of prostration he is farther from their gaze. The farther someone is from the people, the closer he is to the Real. The less weight someone has in the eyes of the people, the more weight he has in the eyes of the Real. It is said that when the Lord of the Worlds commanded the angels to prostrate themselves before Adam, the first to prostrate himself was Seraphiel. When he lifted his head from prostra- tion, the Compeller of the universe made the divine books and heavenly revelation appear on his forehead, such that his forehead became the tablet for God's books. How marvelous! When someone prostrated himself by command to Adam, the form of God's books appeared in his forehead. When a person of faith prostrates himself to God for seventy years, why should it be strange that he be exempted from the fire of punishment? Seraphiel pros- trated himself to Adam at the Real's command, and speech appeared written on his forehead. He wrote faith in the heart of the faithful person, as He says: “He wrote faith in their hearts” [58:22]. In terms of allusion He is saying, “Someone prostrated himself to someone beneath Me by My command, so I made unwritten speech appear on his forehead. When someone prostrates himself to Me for seventy years by My command, how can I take away the faith written in his heart?” The Prophet said, “When you bow, magnify God, and when you prostrate yourself, strive in supplicating Him, for He will respond to you.”
Prostrate thyself and draw near. The servant has no state in which he is closer to the Exalted Presence and the largesse of mercy than the state of prostration. When the servant puts his head down in prostration, he becomes a banner of light from the top of his head to the furthest ends of the world. The line of his light's brightness goes from the crown of his head to the highest, and mercy pours down on his head from the highest. MuṣṬafā said, “There is no pride along with prostration.” Whenever someone prostrates him- self, he becomes far from pride and finds the eminence of the humble at God's threshold. When the servant humbles himself in the prostration, his reward is that the Real bestows upon him special favor and proximity. This is why He says, “Prostrate thyself and draw near.” In the state of pros- tration the servant has togetherness, but in every other state he is dispersed. In the state of standing and bowing he is near the gaze of people, but in the state of prostration he is farther from their gaze. The farther someone is from the people, the closer he is to the Real. The less weight someone has in the eyes of the people, the more weight he has in the eyes of the Real. It is said that when the Lord of the Worlds commanded the angels to prostrate themselves before Adam, the first to prostrate himself was Seraphiel. When he lifted his head from prostra- tion, the Compeller of the universe made the divine books and heavenly revelation appear on his forehead, such that his forehead became the tablet for God's books. How marvelous! When someone prostrated himself by command to Adam, the form of God's books appeared in his forehead. When a person of faith prostrates himself to God for seventy years, why should it be strange that he be exempted from the fire of punishment? Seraphiel pros- trated himself to Adam at the Real's command, and speech appeared written on his forehead. He wrote faith in the heart of the faithful person, as He says: “He wrote faith in their hearts” [58:22]. In terms of allusion He is saying, “Someone prostrated himself to someone beneath Me by My command, so I made unwritten speech appear on his forehead. When someone prostrates himself to Me for seventy years by My command, how can I take away the faith written in his heart?” The Prophet said, “When you bow, magnify God, and when you prostrate yourself, strive in supplicating Him, for He will respond to you.”
Prostrate thyself and draw near. The servant has no state in which he is closer to the Exalted Presence and the largesse of mercy than the state of prostration. When the servant puts his head down in prostration, he becomes a banner of light from the top of his head to the furthest ends of the world. The line of his light's brightness goes from the crown of his head to the highest, and mercy pours down on his head from the highest. MuṣṬafā said, “There is no pride along with prostration.” Whenever someone prostrates him- self, he becomes far from pride and finds the eminence of the humble at God's threshold. When the servant humbles himself in the prostration, his reward is that the Real bestows upon him special favor and proximity. This is why He says, “Prostrate thyself and draw near.” In the state of pros- tration the servant has togetherness, but in every other state he is dispersed. In the state of standing and bowing he is near the gaze of people, but in the state of prostration he is farther from their gaze. The farther someone is from the people, the closer he is to the Real. The less weight someone has in the eyes of the people, the more weight he has in the eyes of the Real. It is said that when the Lord of the Worlds commanded the angels to prostrate themselves before Adam, the first to prostrate himself was Seraphiel. When he lifted his head from prostra- tion, the Compeller of the universe made the divine books and heavenly revelation appear on his forehead, such that his forehead became the tablet for God's books. How marvelous! When someone prostrated himself by command to Adam, the form of God's books appeared in his forehead. When a person of faith prostrates himself to God for seventy years, why should it be strange that he be exempted from the fire of punishment? Seraphiel pros- trated himself to Adam at the Real's command, and speech appeared written on his forehead. He wrote faith in the heart of the faithful person, as He says: “He wrote faith in their hearts” [58:22]. In terms of allusion He is saying, “Someone prostrated himself to someone beneath Me by My command, so I made unwritten speech appear on his forehead. When someone prostrates himself to Me for seventy years by My command, how can I take away the faith written in his heart?” The Prophet said, “When you bow, magnify God, and when you prostrate yourself, strive in supplicating Him, for He will respond to you.”
Prostrate thyself and draw near. The servant has no state in which he is closer to the Exalted Presence and the largesse of mercy than the state of prostration. When the servant puts his head down in prostration, he becomes a banner of light from the top of his head to the furthest ends of the world. The line of his light's brightness goes from the crown of his head to the highest, and mercy pours down on his head from the highest. MuṣṬafā said, “There is no pride along with prostration.” Whenever someone prostrates him- self, he becomes far from pride and finds the eminence of the humble at God's threshold. When the servant humbles himself in the prostration, his reward is that the Real bestows upon him special favor and proximity. This is why He says, “Prostrate thyself and draw near.” In the state of pros- tration the servant has togetherness, but in every other state he is dispersed. In the state of standing and bowing he is near the gaze of people, but in the state of prostration he is farther from their gaze. The farther someone is from the people, the closer he is to the Real. The less weight someone has in the eyes of the people, the more weight he has in the eyes of the Real. It is said that when the Lord of the Worlds commanded the angels to prostrate themselves before Adam, the first to prostrate himself was Seraphiel. When he lifted his head from prostra- tion, the Compeller of the universe made the divine books and heavenly revelation appear on his forehead, such that his forehead became the tablet for God's books. How marvelous! When someone prostrated himself by command to Adam, the form of God's books appeared in his forehead. When a person of faith prostrates himself to God for seventy years, why should it be strange that he be exempted from the fire of punishment? Seraphiel pros- trated himself to Adam at the Real's command, and speech appeared written on his forehead. He wrote faith in the heart of the faithful person, as He says: “He wrote faith in their hearts” [58:22]. In terms of allusion He is saying, “Someone prostrated himself to someone beneath Me by My command, so I made unwritten speech appear on his forehead. When someone prostrates himself to Me for seventy years by My command, how can I take away the faith written in his heart?” The Prophet said, “When you bow, magnify God, and when you prostrate yourself, strive in supplicating Him, for He will respond to you.”
أرأيت أعجب مِن طغيان هذا الرجل (وهو أبو جهل) الذي ينهى عبدًا لنا إذا صلَّى لربه (وهو محمد صلى الله عليه وسلم)؟ أرأيت إن كان المنهي عن الصلاة على الهدى فكيف ينهاه؟ أو إن كان آمرًا غيره بالتقوى أينهاه عن ذلك؟ أرأيت إن كذَّب هذا الناهي بما يُدعى إليه، وأعرض عنه، ألم يعلم بأن الله يرى كل ما يفعل؟ ليس الأمر كما يزعم أبو جهل، لئن لم يرجع هذا عن شقاقه وأذاه لنأخذنَّ بمقدَّم رأسه أخذًا عنيفًا، ويُطرح في النار، ناصيته ناصية كاذبة في مقالها، خاطئة في أفعالها. فليُحْضِر هذا الطاغية أهل ناديه الذين يستنصر بهم، سندعو ملائكة العذاب. ليس الأمر على ما يظن أبو جهل، إنه لن ينالك -أيها الرسول- بسوء، فلا تطعه فيما دعاك إليه مِن تَرْك الصلاة، واسجد لربك واقترب منه بالتحبب إليه بطاعته.
وقوله تعالى "كلا لا تطعه" يعني يا محمد لا تطعه فيما ينهاك عنه من المداومة على العبادة وكثرتها وصل حيث شئت ولا تباله فإن الله حافظك وناصرك وهو يعصمك من الناس "واسجد واقترب" كما ثبت فى الصحيح عند مسلم من طريق عبدالله بن وهب عن عمرو بن الحارث عن عمارة بن غزية عن سمي عن أبي صالح عن أبي هريرة أن رسول الله صلى الله عليه وسلم قال "أقرب ما يكون العبد من ربه وهو ساجد فأكثروا الدعاء" وتقدم أيضا أن رسول الله صلى الله عليه وسلم كان يسجد في "إذا السماء انشقت" و "اقرأ باسم ربك الذي خلق". آخر تفسير سورة اقرأ ولله الحمد والمنة وبه التوفيق والعصمة.
وقوله - تعالى - : ( كَلاَّ لاَ تُطِعْهُ واسجد واقترب ) ردع آخر لهذا الكافر عن الغرور والبطر والطغيان ، وإبطال لدعواه أنه سيدع أهل نادية ، وتأكيد لعجزه عن منع الرسول صلى الله عليه وسلم عن الصلاة .
أى : كلا ليس الأمر كما قال هذا المغرور من أن أهله وعشيرته سينصرونه ، وسيقفون إلى جانبه فى منعك أيها الرسول الكريم - من الصلاة ، فإنهم وغيرهم أعجز نم أن يفعلوا ذلك ، وعليك - أيها الرسول الكريم - أن تمضى فى طريقك وأن تواظب على أداء الصلاة فى المكان الذى تختاره ، ولا تطع هذا الشقى ، فإنه جاهل مغرور ، واسجد لربك وتقرب إليه - تعالى - بالعبادة والطاعة ، وداوم على ذلك .
فالمقصود بهذه الآية الكريمة ، حض النبى صلى الله عليه على المداومة على الصلاة فى الكعبة ، وعدم المبالاة بنهى الناهين عن ذلك ، فإنهم أحقر من أن يفعلوا شيئا . .
نسأل الله - تعالى - أن يجعلنا جميعا من عباده الصالحين .
وصلى الله على سيدنا محمد وعلى آله وصحبه وسلم .
وقوله: ( كُلا ) يقول تعالى ذكره: ليس الأمر كما يقول أبو جهل، إذ ينهي محمدًا عن عبادة ربه، والصلاة له ( لا تُطِعْهُ ) يقول جلّ ثناؤه لنبيه محمد صلى الله عليه وسلم: لا تُطع أبا جهل فيما أمرك به من ترك الصلاة لربك ( وَاسْجُدْ ) لِرَبّكَ( وَاقْتَرِبْ ) منه، بالتحبب إليه بطاعته، فإن أبا جهل لن يقدر على ضرّك، ونحن نمنعك منه.حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( كَلا لا تُطِعْهُ وَاسْجُدْ وَاقْتَرِبْ ) ذكر لنا أنها نـزلت في أبي جهل، قال: لئن رأيت محمدًا يصلي لأطأنّ عنقه، فأنـزل الله: ( كَلا لا تُطِعْهُ وَاسْجُدْ وَاقْتَرِبْ ) قال نبي الله صلى الله عليه وسلم حين بلغه الذي قال أبو جهل، قال: " لو فعل لاختطفته الزبانية ".آخر تفسير سورة اقرأ باسم ربك، والحمد لله وحده.
ثم قال : ( كلا ) ليس الأمر على ما عليه أبو جهل ، ( لا تطعه ) في ترك الصلاة ، ( واسجد ) صل لله ( واقترب ) من الله .أخبرنا أبو طاهر عمر بن عبد العزيز القاشاني ، أخبرنا أبو عمر القاسم بن جعفر الهاشمي ، حدثنا أبو علي محمد بن أحمد اللؤلئي ، حدثنا أبو داود سليمان بن الأشعث ، حدثنا أحمد بن صالح وأحمد بن عمرو بن السراج ومحمد بن سلمة قالوا : أخبرنا وهب ، أخبرني عمرو بن الحارث ، عن عمارة بن غزية عن سمي مولى أبي بكر أنه سمع أبا صالح ذكوان يحدث عن أبي هريرة أن رسول الله - صلى الله عليه وسلم - قال : " أقرب ما يكون العبد من ربه وهو ساجد ، فأكثروا الدعاء [ فيها ] " .
كَلَّا لَا تُطِعْهُ وَاسْجُدْ وَاقْتَرِبْ (19){ خَاطِئَةٍ * فَلْيَدْعُ نَادِيَهُ * سَنَدْعُ الزبانية } { الزبانية } .تفريع على الوعد . ومناسبة ذلك ما رواه الترمذي والنسائي عن ابن عباس قال : «كان رسول الله صلى الله عليه وسلم يصلي عند المقام فمر به أبو جهل فقال : يا محمد ألم أنهك عن هذا ، وتوعَّده ، فأغلظ له رسول الله ، فقال أبو جهل : يا محمد بأي شيء تهددني؟ أما والله إني لأكثر أهل هذا الوادي نادياً ، فأنزل الله تعالى : { فليدع ناديه سندع الزبانية } يعني أن أبا جهل أراد بقوله ذلك تهديدَ النبي صلى الله عليه وسلم بأنه يغري عليه أهل نادِيه .والنادي : اسم للمكان الذي يَجتمع فيه القوم . يقال : ندَا القومُ نَدْواً ، إذ اجتَمعوا . والنَّدوة ( بفتح النون ) الجماعة ، ويقال : نَادٍ ونَدِيّ ، ولا يطلق هذا الاسمُ على المكان إلا إذا كان القوم مجتمعين فيه فإذا تفرقوا عنه فليس بنادٍ ، ويقال النادي لمجلس القوم نهاراً ، فأما مجلسهم في الليل فيسمى المسامر قال تعالى : { سامراً تهجرون } [ المؤمنون : 67 ] .واتخذ قُصي لندوة قريش داراً تسمى دار الندوة حَوْل المسجد الحرام وجعلها لتشاورهم ومهماتهم وفيها يُعقد على الأزواج ، وفيها تدَرَّع الجواري ، أي يلبسونهن الدروع ، أي الأقمصة إعلاناً بأنهن قاربْن سِن البلوغ ، وهذه الدار كانت اشترتها الخيزران زوجة المنصور أبي جعفر وأدخلتْها في ساحة المسجد الحرام ، وأُدخل بعضها في المسجد الحرام في زيادة عبد الملك بن مروان وبعضها في زيادة أبي جعفر المنصور ، فبقيت بقيتُها بيتاً مستقلاً ونزل به المهدي سنة 160 في مدة خلافة المعتضد بالله العباسي لما زاد في المسجد الحرام جعل مكان دار الندوة مسجداً متصلاً بالمسجد الحرام فاستمر كذلك ثم هدم وأدخلت مساحته في مساحة المسجد الحرام في الزيادة التي زادها الملك سعود بن عبد العزيز ملك الحجاز ونجد سنة 1379 .ويطلق النادي على الذين ينتدون فيه وهو معنى قول أبي جهل : إني لأكثر أهل هذا الوادي نَادياً ، أي نَاساً يجلسون إليَّ يريد أنه رئيس يصمد إليه ، وهو المعني هنا .وإطلاق النادي على أهله نظير إطلاق القرية على أهلها في قوله تعالى : { واسأل القرية } [ يوسف : 82 ] ونظير إطلاق المجلس على أهله في قول ذي الرمة: ... لهم مجلسٌ صُهْب السِّبال أذلةٌسَوَاسة أحرارُها وعبيدُها ... وإطلاق المقامة على أهلها في قول زهير: ... وفيهم مقامات حسان وجوههموأندية ينتابها القول والفعل ... أي أصحاب مقامات حسان وجوههم .وإطلاق المجمع على أهله في قول لبيد: ... إنَّا إذا ألتقَت المجامع لم يزلمنَّا لِزاز عظيمة جسامها ... الأبيات الأربعة .ولام الأمر في { فليدع ناديه } للتعجيز لأن أبا جهل هدّد النبي صلى الله عليه وسلم بكثرة أنصاره وهم أهل ناديه فردّ الله عليه بأن أمره بدعوة ناديه فإنه إن دعاهم ليسطُوا على النبي صلى الله عليه وسلم دعا الله ملائكة فأهلكوه .وهذه الآية معجزة خاصة من معجزات القرآن فإنه تحدى أبا جهل بهذا وقد سمع أبو جهل القرآن وسمعه أنصاره فلم يقدم أحد منهم على السطو على الرسول صلى الله عليه وسلم مع أن الكلام يلهب حميته .وإضافة النادي إلى ضميره لأنه رئيسهم ويجتمعون إليه قالت أعرابية : «سيدُ ناديه ، وَثِمَالُ عافيهْ» .وقوله : { سندع الزبانية } جواب الأمر التعجيزي ، أي فإن دعا ناديَه دعوْنا لهم الزبانية ففعل { سندع } مجزوم في جواب الأمر ، ولذلك كتب في المصحف بدون واو وحرف الاستقبال لتأكيد الفعل .والزبانية : بفتح الزاي وتخفيف التحتية جمع زباني بفتح الزاي وبتحتية مشددة ، أو جمع زِبْنيَة بكسر الزاي فموحدة ساكنة فنون مكسورة فتحتية مخففة ، أو جمع زِبْنِيّ بكسر فسكون فتحتية مشددة . وقيل : هو اسم جمع لا واحد له من لفظه مثل أبابيل وعَبَاديد . وهذا الاسم مشتق من الزبن وهو الدفع بشِدة يقال : ناقة زَبُون إذا كانت تركُل من يحلبُها ، وحرب زبون يدفع بعضها بعضاً بتكرر القتال .فالزبانية الذين يزبنون الناس ، أي يدفعونهم بشدة . والمراد بهم ملائكة العذاب ويطلق الزبانية على أعوان الشُّرطة .و { كَلاّ } ردع لإِبطال ما تضمنه قوله : { فليدع ناديه } ، أي وليس بفاعل ، وهذا تأكيد للتحدّي والتعجيز .وكتب { سندع } في المصحف بدون واو بعد العين مراعاة لحالة الوصل ، لأنها ليست محل وقف ولا فاصلة .{ كَلاَّ لاَ تُطِعْهُ واسجد } .هذا فذلكة للكلام المتقدم من قوله : { أرأيت الذي ينهى عبداً إذا صلى } [ العلق : 9 ، 10 ] ، أي لا تترك صلاتك في المسجد الحرام ولا تخش منه .وأطلقت الطاعة على الحذر الباعث على الطاعة على طريق المجاز المرسل ، والمعنى : لا تخفه ولا تحذره فإنه لا يَضرك .وأكد قوله : { لا تطعه } بجملة { واسجد } اهتماماً بالصلاة .وعطف عليه { واقترب } للتنويه بما في الصلاة من مرضاة الله تعالى بحيث جعل المصلّي مقترباً من الله تعالى .والاقتراب : افتعال من القرب ، عبر بصيغة الافتعال لما فيها من معنى التكلف والتطلب ، أي اجتهد في القرب إلى الله بالصلاة .
وأما حالة المنهي، فأمره الله أن لا يصغى إلى هذا الناهي ولا ينقاد لنهيه فقال: { كَلَّا لَا تُطِعْهُ } [أي:] فإنه لا يأمر إلا بما فيه خسارة الدارين، { وَاسْجُدْ } لربك { وَاقْتَرَبَ } منه في السجود وغيره من أنواع الطاعات والقربات، فإنها كلها تدني من رضاه وتقرب منه.وهذا عام لكل ناه عن الخير ومنهي عنه، وإن كانت نازلة في شأن أبي جهل حين نهى رسول الله صلى الله عليه وسلم عن الصلاة، وعبث به وآذاه. تمت ولله الحمد.
قوله تعالى : كلا لا تطعه واسجد واقترب كلا أي ليس الأمر على ما يظنه أبو جهل .لا تطعه أي فيما دعاك إليه من ترك الصلاة .واسجد أي صل لله واقترب أي تقرب إلى الله - جل ثناؤه - بالطاعة والعبادة . وقيل : المعنى : إذا سجدت فاقترب من الله بالدعاء . روى عطاء عن أبي هريرة قال : قال رسول الله - صلى الله عليه وسلم - : أقرب ما يكون العبد من ربه ، وأحبه إليه ، جبهته في الأرض ساجدا لله .قال علماؤنا : وإنما [ كان ] ذلك لأنها نهاية العبودية والذلة ; ولله غاية العزة ، وله العزة التي لا مقدار لها ; فكلما بعدت من صفته ، قربت من جنته ، ودنوت من جواره في داره . وفي [ ص: 114 ] الحديث الصحيح : أن النبي - صلى الله عليه وسلم - قال : أما الركوع فعظموا فيه الرب . وأما السجود فاجتهدوا في الدعاء ، فإنه قمن أن يستجاب لكم . ولقد أحسن من قال :وإذا تذللت الرقاب تواضعا منا إليك فعزها في ذلهاوقال زيد بن أسلم : اسجد أنت يا محمد مصليا ، واقترب أنت يا أبا جهل من النار .وقوله تعالى : واسجد هذا من السجود . يحتمل أن يكون بمعنى السجود في الصلاة ، ويحتمل أن يكون سجود التلاوة في هذه السورة . قال ابن العربي : ( والظاهر أنه سجود الصلاة ) لقوله تعالى : أرأيت الذي ينهى عبدا إذا صلى - إلى قوله - كلا لا تطعه واسجد واقترب ، لولا ما ثبت في الصحيح من رواية مسلم وغيره من الأئمة عن أبي هريرة أنه قال : سجدت مع رسول الله - صلى الله عليه وسلم - في إذا السماء انشقت ، وفي اقرأ باسم ربك الذي خلق سجدتين ، فكان هذا نصا على أن المراد سجود التلاوة . وقد روى ابن وهب ، عن حماد بن زيد ، عن عاصم بن بهدلة ، عن زر بن حبيش ، عن علي بن أبي طالب - رضي الله عنه - ، قال : عزائم السجود أربع : ألم و حم تنزيل من الرحمن الرحيم والنجم و اقرأ باسم ربك . وقال ابن العربي : وهذا إن صح يلزم عليه السجود الثاني من سورة ( الحج ) ، وإن كان مقترنا بالركوع ; لأنه يكون معناه اركعوا في موضع الركوع ، واسجدوا في موضع السجود . وقد قال ابن نافع ومطرف : وكان مالك يسجد في خاصة نفسه بخاتمة هذه السورة من اقرأ باسم ربك وابن وهب يراها من العزائم .قلت : وقد روينا من حديث مالك بن أنس عن ربيعة بن أبي عبد الرحمن عن نافع عن ابن عمر قال : لما أنزل الله تعالى اقرأ باسم ربك الذي خلق قال رسول الله - صلى الله عليه وسلم - لمعاذ : " اكتبها يا معاذ " فأخذ معاذ اللوح والقلم والنون - وهي الدواة - فكتبها معاذ ; فلما بلغ كلا لا تطعه واسجد واقترب سجد اللوح ، وسجد القلم ، وسجدت النون ، وهم يقولون : اللهم ارفع به ذكرا ، اللهم احطط به وزرا ، اللهم اغفر به ذنبا . قال معاذ : سجدت ، وأخبرت رسول الله - صلى الله عليه وسلم - ، فسجد .ختمت السورة . والحمد لله على ما فتح ومنح وأعطى وله الحمد والمنة .
Those who wage aggressive campaigns against Truth or place impediments in the way of those who adopt the path of Truth, are destined to have a miserable fate. In such circumstances, the real prop for a preacher of Truth is his prayers to God. Having been disappointed by people, he should turn to God for fulfilment. He should distance himself from human beings and come close to the God of all humanity and submit to Him.
Verse [ 19] كَلَّا لَا تُطِعْهُ وَاسْجُدْ وَاقْتَرِب ۩ (No! never obey him, and bow down in sajdah { Prostration}, and come closer.) The Holy Prophet ﷺ is advised to ignore and disobey Abu Jahl when he stops him from praying. He is asked to be steadfast in prayer and prostration.
Acceptability of Supplication in the Posture of Prostration
It is recorded in Abu Dawud on the authority of Sayyidna Abu Hurairah ؓ that the Messenger of Allah ﷺ said: اقرب ما یکون العبد من ربّہٖ وھو ساجد فاکثروا الدعاء . (The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications [ while prostrating ]) Another authentic Tradition states: فانّہ قمن ان یستجاب لکم (...because it is fitting and proper that supplications be accepted in the state of prostration.)
Ruling
It is valid to supplicate in the supererogatory (nafi) salah while prostrating. In certain narrations, special words of the supplications are recorded from the Holy Prophet ﷺ . It is better to recite those transmitted prayers of the Holy Prophet ﷺ . There is no proof or evidence of such supplications in the prostration of obligatory salah, because the obligatory salah needs to be short.
Ruling
A prostration is compulsory for one who recites this verse and listens to it. A narration of Sayyidna Abu Hurairah ؓ states that the Messenger of Allah ﷺ used to prostrate when he recited this verse. Allah knows best!
Al-hamdulillah
The Commentary on
Surah Al-` Alaq
Ends here
(Nay) truly, O Muhammad! (Obey not thou him) i.e. obey not Abu Jahl when he wants you not to pray to your Lord. (But prostrate thyself) to your Lord, (and draw near (unto Allah)) through prostration.
The Threat against Man's Transgression for the sake of Wealth
Allah informs that man is very pleased, most evil, scornful and transgressive when he considers himself self-sufficient and having an abundance of wealth. Then Allah threatens, warns and admonishes him in His saying,
إِنَّ إِلَى رَبِّكَ الرُّجْعَى
(Surely, unto your Lord is the return.) meaning, `unto Allah is the final destination and return, and He will hold you accountable for your wealth, as to where you obtained it from and how did you spend it.'
Scolding of Abu Jahl and the Threat of seizing Him
Then Allah says,
أَرَأَيْتَ الَّذِى يَنْهَى - عَبْداً إِذَا صَلَّى
(Have you seen him who prevents. A servant when he prays) This was revealed about Abu Jahl, may Allah curse him. He threatened the Prophet for performing Salah at the Ka`bah. Thus, Allah firstly admonished him with that which was better by saying,
أَرَءَيْتَ إِن كَانَ عَلَى الْهُدَى
(Have you seen if he is on the guidance.) meaning, `do you think this man whom you are preventing is upon the straight path in his action, or
أَوْ أَمَرَ بِالتَّقْوَى
(Or enjoins Taqwa) in his statements Yet, you rebuke him and threaten him due to his prayer.' Thus, Allah says,
أَلَمْ يَعْلَم بِأَنَّ اللَّهَ يَرَى
(Knows he not that Allah sees) meaning, doesn't this person who is preventing this man who is following correct guidance know that Allah sees him and hears his words, and He will compensate him in full for what he has done Then Allah says by way of warning and threatening,
كَلاَّ لَئِن لَّمْ يَنتَهِ
(Nay! If he ceases not,) meaning, if he does not recant from his discord and obstinacy,
لَنَسْفَعاً بِالنَّاصِيَةِ
(We will scorch his forehead.) meaning, `indeed We will make it extremely black on the Day of Judgement.' Then He says,
نَاصِيَةٍ كَـذِبَةٍ خَاطِئَةٍ
(A lying, sinful forehead!) meaning, the forehead of Abu Jahl is lying in its statements and sinful in its actions.
فَلْيَدْعُ نَادِيَهُ
(Then let him call upon his council.) meaning, his people and his tribe. In other words, let him call them in order to seek help from them.
سَنَدْعُ الزَّبَانِيَةَ
(We will call out the guards of Hell!) `And they are the angels of torment. This is so that he may know who will win -- Our group or his group' Al-Bukhari recorded that Ibn `Abbas said, "Abu Jahl said, `If I see Muhammad praying at the Ka`bah, I will stomp on his neck.' So this reached the Prophet , who said,
«لَئِنْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَة»
(If he does, he will be seized by the angels.)" This Hadith was also recorded by At-Tirmidhi and An-Nasa'i in their Books of Tafsir. Likewise, it has been recorded by Ibn Jarir. Ahmad, At-Tirmidhi, An-Nasa'i and Ibn Jarir, all recorded it from Ibn `Abbas with the following wording: "The Messenger of Allah ﷺ was praying at the Maqam (prayer station of Ibrahim) when Abu Jahl bin Hisham passed by him and said, `O Muhammad! Haven't I prevented you from this' He threatened the Prophet and thus, the Messenger of Allah ﷺ became angry with him and reprimanded him. Then he said, `O Muhammad! What can you threaten me with By Allah, I have the most kinsmen of this valley with me in the large.' Then Allah revealed,
فَلْيَدْعُ نَادِيَهُ - سَنَدْعُ الزَّبَانِيَةَ
(Then let him call upon his council. We will call out the guards of Hell!)" Ibn `Abbas then said, "If he had called his people, the angels of torment would have seized him at that very instant." At-Tirmidhi said, "Hasan Sahih." Ibn Jarir recorded from Abu Hurayrah that Abu Jahl said, "Does Muhammad cover his face with dust (i.e., from prostration) while he is among you all" They (the people) replied, "Yes." Then he said, "By Al-Lat and Al-`Uzza, if I see him praying like this, I will stomp on his neck, and I will certainly put his face in the dust." So the Messenger of Allah ﷺ came and he began praying, which made it possible for Abu Jahl to stomp on his neck. Then the people became surprised at him (Abu Jahl) because he began retreating on his heels and covering himself with his hands. Then it was said to him, "What's the matter with you" He replied, "Verily, between me and him is a ditch of fire, monsters and wings." Then the Messenger of Allah ﷺ said,
«لَوْ دَنَا مِنِّي لَاخْتَطَفَتْهُ الْمَلَائِكَةُ عُضْوًا عُضْوًا»
(If he had come near me, the angels would have snatched him limb by limb.) The narrator added; "Allah revealed an Ayah, but I do not know whether it is concerning the Hadith of Abu Hurayrah or not:
كَلاَّ إِنَّ الإِنسَـنَ لَيَطْغَى
(Nay! Verily, man does transgress.) to the end of the Surah." Imam Ahmad bin Hanbal, Muslim, An-Nasa'i and Ibn Abi Hatim all recorded this Hadith.
Amusement for the Prophet
Then Allah says,
كَلاَّ لاَ تُطِعْهُ
(Nay! Do not obey him.) meaning, `O Muhammad! Do not obey him in what he is forbidding from such as steadfastness in worship and performing worship in abundance. Pray wherever you wish and do not worry about him. For indeed Allah will protect you and help you, and He will defend you against the people.'
وَاسْجُدْ وَاقْتَرِب
(Fall prostrate and draw near (to Allah)!) This is just like what has been confirmed in the Sahih of Muslim on the authority of Abu Salih who reported from Abu Hurayrah that the Messenger of Allah ﷺ said,
«أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ، فَأَكْثِرُوا الدُّعَاء»
(The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications (i.e., while prostrating).)" It has also been mentioned previously that the Messenger of Allah ﷺ used to prostrate when he recited
إِذَا السَّمَآءُ انشَقَّتْ
(When the heaven is split asunder.) (84:1) and
اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ
(Read! In the Name of your Lord Who has created.) (96:1) This is the end of the Tafsir of Surah Iqra' (Surat Al-`Alaq). Unto Allah is due all praise and thanks, and He is the Giver of success and protection against error.
No indeed! — a repudiation of him — Do not obey him O Muhammad (s) and abandon prayer and prostrate yourself perform prayer to God and draw near to Him through obedience to Him.
Prostrate thyself and draw near. The servant has no state in which he is closer to the Exalted Presence and the largesse of mercy than the state of prostration. When the servant puts his head down in prostration, he becomes a banner of light from the top of his head to the furthest ends of the world. The line of his light's brightness goes from the crown of his head to the highest, and mercy pours down on his head from the highest. MuṣṬafā said, “There is no pride along with prostration.” Whenever someone prostrates him- self, he becomes far from pride and finds the eminence of the humble at God's threshold. When the servant humbles himself in the prostration, his reward is that the Real bestows upon him special favor and proximity. This is why He says, “Prostrate thyself and draw near.” In the state of pros- tration the servant has togetherness, but in every other state he is dispersed. In the state of standing and bowing he is near the gaze of people, but in the state of prostration he is farther from their gaze. The farther someone is from the people, the closer he is to the Real. The less weight someone has in the eyes of the people, the more weight he has in the eyes of the Real. It is said that when the Lord of the Worlds commanded the angels to prostrate themselves before Adam, the first to prostrate himself was Seraphiel. When he lifted his head from prostra- tion, the Compeller of the universe made the divine books and heavenly revelation appear on his forehead, such that his forehead became the tablet for God's books. How marvelous! When someone prostrated himself by command to Adam, the form of God's books appeared in his forehead. When a person of faith prostrates himself to God for seventy years, why should it be strange that he be exempted from the fire of punishment? Seraphiel pros- trated himself to Adam at the Real's command, and speech appeared written on his forehead. He wrote faith in the heart of the faithful person, as He says: “He wrote faith in their hearts” [58:22]. In terms of allusion He is saying, “Someone prostrated himself to someone beneath Me by My command, so I made unwritten speech appear on his forehead. When someone prostrates himself to Me for seventy years by My command, how can I take away the faith written in his heart?” The Prophet said, “When you bow, magnify God, and when you prostrate yourself, strive in supplicating Him, for He will respond to you.”
Prostrate thyself and draw near. The servant has no state in which he is closer to the Exalted Presence and the largesse of mercy than the state of prostration. When the servant puts his head down in prostration, he becomes a banner of light from the top of his head to the furthest ends of the world. The line of his light's brightness goes from the crown of his head to the highest, and mercy pours down on his head from the highest. MuṣṬafā said, “There is no pride along with prostration.” Whenever someone prostrates him- self, he becomes far from pride and finds the eminence of the humble at God's threshold. When the servant humbles himself in the prostration, his reward is that the Real bestows upon him special favor and proximity. This is why He says, “Prostrate thyself and draw near.” In the state of pros- tration the servant has togetherness, but in every other state he is dispersed. In the state of standing and bowing he is near the gaze of people, but in the state of prostration he is farther from their gaze. The farther someone is from the people, the closer he is to the Real. The less weight someone has in the eyes of the people, the more weight he has in the eyes of the Real. It is said that when the Lord of the Worlds commanded the angels to prostrate themselves before Adam, the first to prostrate himself was Seraphiel. When he lifted his head from prostra- tion, the Compeller of the universe made the divine books and heavenly revelation appear on his forehead, such that his forehead became the tablet for God's books. How marvelous! When someone prostrated himself by command to Adam, the form of God's books appeared in his forehead. When a person of faith prostrates himself to God for seventy years, why should it be strange that he be exempted from the fire of punishment? Seraphiel pros- trated himself to Adam at the Real's command, and speech appeared written on his forehead. He wrote faith in the heart of the faithful person, as He says: “He wrote faith in their hearts” [58:22]. In terms of allusion He is saying, “Someone prostrated himself to someone beneath Me by My command, so I made unwritten speech appear on his forehead. When someone prostrates himself to Me for seventy years by My command, how can I take away the faith written in his heart?” The Prophet said, “When you bow, magnify God, and when you prostrate yourself, strive in supplicating Him, for He will respond to you.”
Prostrate thyself and draw near. The servant has no state in which he is closer to the Exalted Presence and the largesse of mercy than the state of prostration. When the servant puts his head down in prostration, he becomes a banner of light from the top of his head to the furthest ends of the world. The line of his light's brightness goes from the crown of his head to the highest, and mercy pours down on his head from the highest. MuṣṬafā said, “There is no pride along with prostration.” Whenever someone prostrates him- self, he becomes far from pride and finds the eminence of the humble at God's threshold. When the servant humbles himself in the prostration, his reward is that the Real bestows upon him special favor and proximity. This is why He says, “Prostrate thyself and draw near.” In the state of pros- tration the servant has togetherness, but in every other state he is dispersed. In the state of standing and bowing he is near the gaze of people, but in the state of prostration he is farther from their gaze. The farther someone is from the people, the closer he is to the Real. The less weight someone has in the eyes of the people, the more weight he has in the eyes of the Real. It is said that when the Lord of the Worlds commanded the angels to prostrate themselves before Adam, the first to prostrate himself was Seraphiel. When he lifted his head from prostra- tion, the Compeller of the universe made the divine books and heavenly revelation appear on his forehead, such that his forehead became the tablet for God's books. How marvelous! When someone prostrated himself by command to Adam, the form of God's books appeared in his forehead. When a person of faith prostrates himself to God for seventy years, why should it be strange that he be exempted from the fire of punishment? Seraphiel pros- trated himself to Adam at the Real's command, and speech appeared written on his forehead. He wrote faith in the heart of the faithful person, as He says: “He wrote faith in their hearts” [58:22]. In terms of allusion He is saying, “Someone prostrated himself to someone beneath Me by My command, so I made unwritten speech appear on his forehead. When someone prostrates himself to Me for seventy years by My command, how can I take away the faith written in his heart?” The Prophet said, “When you bow, magnify God, and when you prostrate yourself, strive in supplicating Him, for He will respond to you.”
Prostrate thyself and draw near. The servant has no state in which he is closer to the Exalted Presence and the largesse of mercy than the state of prostration. When the servant puts his head down in prostration, he becomes a banner of light from the top of his head to the furthest ends of the world. The line of his light's brightness goes from the crown of his head to the highest, and mercy pours down on his head from the highest. MuṣṬafā said, “There is no pride along with prostration.” Whenever someone prostrates him- self, he becomes far from pride and finds the eminence of the humble at God's threshold. When the servant humbles himself in the prostration, his reward is that the Real bestows upon him special favor and proximity. This is why He says, “Prostrate thyself and draw near.” In the state of pros- tration the servant has togetherness, but in every other state he is dispersed. In the state of standing and bowing he is near the gaze of people, but in the state of prostration he is farther from their gaze. The farther someone is from the people, the closer he is to the Real. The less weight someone has in the eyes of the people, the more weight he has in the eyes of the Real. It is said that when the Lord of the Worlds commanded the angels to prostrate themselves before Adam, the first to prostrate himself was Seraphiel. When he lifted his head from prostra- tion, the Compeller of the universe made the divine books and heavenly revelation appear on his forehead, such that his forehead became the tablet for God's books. How marvelous! When someone prostrated himself by command to Adam, the form of God's books appeared in his forehead. When a person of faith prostrates himself to God for seventy years, why should it be strange that he be exempted from the fire of punishment? Seraphiel pros- trated himself to Adam at the Real's command, and speech appeared written on his forehead. He wrote faith in the heart of the faithful person, as He says: “He wrote faith in their hearts” [58:22]. In terms of allusion He is saying, “Someone prostrated himself to someone beneath Me by My command, so I made unwritten speech appear on his forehead. When someone prostrates himself to Me for seventy years by My command, how can I take away the faith written in his heart?” The Prophet said, “When you bow, magnify God, and when you prostrate yourself, strive in supplicating Him, for He will respond to you.”
أرأيت أعجب مِن طغيان هذا الرجل (وهو أبو جهل) الذي ينهى عبدًا لنا إذا صلَّى لربه (وهو محمد صلى الله عليه وسلم)؟ أرأيت إن كان المنهي عن الصلاة على الهدى فكيف ينهاه؟ أو إن كان آمرًا غيره بالتقوى أينهاه عن ذلك؟ أرأيت إن كذَّب هذا الناهي بما يُدعى إليه، وأعرض عنه، ألم يعلم بأن الله يرى كل ما يفعل؟ ليس الأمر كما يزعم أبو جهل، لئن لم يرجع هذا عن شقاقه وأذاه لنأخذنَّ بمقدَّم رأسه أخذًا عنيفًا، ويُطرح في النار، ناصيته ناصية كاذبة في مقالها، خاطئة في أفعالها. فليُحْضِر هذا الطاغية أهل ناديه الذين يستنصر بهم، سندعو ملائكة العذاب. ليس الأمر على ما يظن أبو جهل، إنه لن ينالك -أيها الرسول- بسوء، فلا تطعه فيما دعاك إليه مِن تَرْك الصلاة، واسجد لربك واقترب منه بالتحبب إليه بطاعته.
وقوله تعالى "كلا لا تطعه" يعني يا محمد لا تطعه فيما ينهاك عنه من المداومة على العبادة وكثرتها وصل حيث شئت ولا تباله فإن الله حافظك وناصرك وهو يعصمك من الناس "واسجد واقترب" كما ثبت فى الصحيح عند مسلم من طريق عبدالله بن وهب عن عمرو بن الحارث عن عمارة بن غزية عن سمي عن أبي صالح عن أبي هريرة أن رسول الله صلى الله عليه وسلم قال "أقرب ما يكون العبد من ربه وهو ساجد فأكثروا الدعاء" وتقدم أيضا أن رسول الله صلى الله عليه وسلم كان يسجد في "إذا السماء انشقت" و "اقرأ باسم ربك الذي خلق". آخر تفسير سورة اقرأ ولله الحمد والمنة وبه التوفيق والعصمة.
وقوله - تعالى - : ( كَلاَّ لاَ تُطِعْهُ واسجد واقترب ) ردع آخر لهذا الكافر عن الغرور والبطر والطغيان ، وإبطال لدعواه أنه سيدع أهل نادية ، وتأكيد لعجزه عن منع الرسول صلى الله عليه وسلم عن الصلاة .
أى : كلا ليس الأمر كما قال هذا المغرور من أن أهله وعشيرته سينصرونه ، وسيقفون إلى جانبه فى منعك أيها الرسول الكريم - من الصلاة ، فإنهم وغيرهم أعجز نم أن يفعلوا ذلك ، وعليك - أيها الرسول الكريم - أن تمضى فى طريقك وأن تواظب على أداء الصلاة فى المكان الذى تختاره ، ولا تطع هذا الشقى ، فإنه جاهل مغرور ، واسجد لربك وتقرب إليه - تعالى - بالعبادة والطاعة ، وداوم على ذلك .
فالمقصود بهذه الآية الكريمة ، حض النبى صلى الله عليه على المداومة على الصلاة فى الكعبة ، وعدم المبالاة بنهى الناهين عن ذلك ، فإنهم أحقر من أن يفعلوا شيئا . .
نسأل الله - تعالى - أن يجعلنا جميعا من عباده الصالحين .
وصلى الله على سيدنا محمد وعلى آله وصحبه وسلم .
وقوله: ( كُلا ) يقول تعالى ذكره: ليس الأمر كما يقول أبو جهل، إذ ينهي محمدًا عن عبادة ربه، والصلاة له ( لا تُطِعْهُ ) يقول جلّ ثناؤه لنبيه محمد صلى الله عليه وسلم: لا تُطع أبا جهل فيما أمرك به من ترك الصلاة لربك ( وَاسْجُدْ ) لِرَبّكَ( وَاقْتَرِبْ ) منه، بالتحبب إليه بطاعته، فإن أبا جهل لن يقدر على ضرّك، ونحن نمنعك منه.حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( كَلا لا تُطِعْهُ وَاسْجُدْ وَاقْتَرِبْ ) ذكر لنا أنها نـزلت في أبي جهل، قال: لئن رأيت محمدًا يصلي لأطأنّ عنقه، فأنـزل الله: ( كَلا لا تُطِعْهُ وَاسْجُدْ وَاقْتَرِبْ ) قال نبي الله صلى الله عليه وسلم حين بلغه الذي قال أبو جهل، قال: " لو فعل لاختطفته الزبانية ".آخر تفسير سورة اقرأ باسم ربك، والحمد لله وحده.
ثم قال : ( كلا ) ليس الأمر على ما عليه أبو جهل ، ( لا تطعه ) في ترك الصلاة ، ( واسجد ) صل لله ( واقترب ) من الله .أخبرنا أبو طاهر عمر بن عبد العزيز القاشاني ، أخبرنا أبو عمر القاسم بن جعفر الهاشمي ، حدثنا أبو علي محمد بن أحمد اللؤلئي ، حدثنا أبو داود سليمان بن الأشعث ، حدثنا أحمد بن صالح وأحمد بن عمرو بن السراج ومحمد بن سلمة قالوا : أخبرنا وهب ، أخبرني عمرو بن الحارث ، عن عمارة بن غزية عن سمي مولى أبي بكر أنه سمع أبا صالح ذكوان يحدث عن أبي هريرة أن رسول الله - صلى الله عليه وسلم - قال : " أقرب ما يكون العبد من ربه وهو ساجد ، فأكثروا الدعاء [ فيها ] " .
كَلَّا لَا تُطِعْهُ وَاسْجُدْ وَاقْتَرِبْ (19){ خَاطِئَةٍ * فَلْيَدْعُ نَادِيَهُ * سَنَدْعُ الزبانية } { الزبانية } .تفريع على الوعد . ومناسبة ذلك ما رواه الترمذي والنسائي عن ابن عباس قال : «كان رسول الله صلى الله عليه وسلم يصلي عند المقام فمر به أبو جهل فقال : يا محمد ألم أنهك عن هذا ، وتوعَّده ، فأغلظ له رسول الله ، فقال أبو جهل : يا محمد بأي شيء تهددني؟ أما والله إني لأكثر أهل هذا الوادي نادياً ، فأنزل الله تعالى : { فليدع ناديه سندع الزبانية } يعني أن أبا جهل أراد بقوله ذلك تهديدَ النبي صلى الله عليه وسلم بأنه يغري عليه أهل نادِيه .والنادي : اسم للمكان الذي يَجتمع فيه القوم . يقال : ندَا القومُ نَدْواً ، إذ اجتَمعوا . والنَّدوة ( بفتح النون ) الجماعة ، ويقال : نَادٍ ونَدِيّ ، ولا يطلق هذا الاسمُ على المكان إلا إذا كان القوم مجتمعين فيه فإذا تفرقوا عنه فليس بنادٍ ، ويقال النادي لمجلس القوم نهاراً ، فأما مجلسهم في الليل فيسمى المسامر قال تعالى : { سامراً تهجرون } [ المؤمنون : 67 ] .واتخذ قُصي لندوة قريش داراً تسمى دار الندوة حَوْل المسجد الحرام وجعلها لتشاورهم ومهماتهم وفيها يُعقد على الأزواج ، وفيها تدَرَّع الجواري ، أي يلبسونهن الدروع ، أي الأقمصة إعلاناً بأنهن قاربْن سِن البلوغ ، وهذه الدار كانت اشترتها الخيزران زوجة المنصور أبي جعفر وأدخلتْها في ساحة المسجد الحرام ، وأُدخل بعضها في المسجد الحرام في زيادة عبد الملك بن مروان وبعضها في زيادة أبي جعفر المنصور ، فبقيت بقيتُها بيتاً مستقلاً ونزل به المهدي سنة 160 في مدة خلافة المعتضد بالله العباسي لما زاد في المسجد الحرام جعل مكان دار الندوة مسجداً متصلاً بالمسجد الحرام فاستمر كذلك ثم هدم وأدخلت مساحته في مساحة المسجد الحرام في الزيادة التي زادها الملك سعود بن عبد العزيز ملك الحجاز ونجد سنة 1379 .ويطلق النادي على الذين ينتدون فيه وهو معنى قول أبي جهل : إني لأكثر أهل هذا الوادي نَادياً ، أي نَاساً يجلسون إليَّ يريد أنه رئيس يصمد إليه ، وهو المعني هنا .وإطلاق النادي على أهله نظير إطلاق القرية على أهلها في قوله تعالى : { واسأل القرية } [ يوسف : 82 ] ونظير إطلاق المجلس على أهله في قول ذي الرمة: ... لهم مجلسٌ صُهْب السِّبال أذلةٌسَوَاسة أحرارُها وعبيدُها ... وإطلاق المقامة على أهلها في قول زهير: ... وفيهم مقامات حسان وجوههموأندية ينتابها القول والفعل ... أي أصحاب مقامات حسان وجوههم .وإطلاق المجمع على أهله في قول لبيد: ... إنَّا إذا ألتقَت المجامع لم يزلمنَّا لِزاز عظيمة جسامها ... الأبيات الأربعة .ولام الأمر في { فليدع ناديه } للتعجيز لأن أبا جهل هدّد النبي صلى الله عليه وسلم بكثرة أنصاره وهم أهل ناديه فردّ الله عليه بأن أمره بدعوة ناديه فإنه إن دعاهم ليسطُوا على النبي صلى الله عليه وسلم دعا الله ملائكة فأهلكوه .وهذه الآية معجزة خاصة من معجزات القرآن فإنه تحدى أبا جهل بهذا وقد سمع أبو جهل القرآن وسمعه أنصاره فلم يقدم أحد منهم على السطو على الرسول صلى الله عليه وسلم مع أن الكلام يلهب حميته .وإضافة النادي إلى ضميره لأنه رئيسهم ويجتمعون إليه قالت أعرابية : «سيدُ ناديه ، وَثِمَالُ عافيهْ» .وقوله : { سندع الزبانية } جواب الأمر التعجيزي ، أي فإن دعا ناديَه دعوْنا لهم الزبانية ففعل { سندع } مجزوم في جواب الأمر ، ولذلك كتب في المصحف بدون واو وحرف الاستقبال لتأكيد الفعل .والزبانية : بفتح الزاي وتخفيف التحتية جمع زباني بفتح الزاي وبتحتية مشددة ، أو جمع زِبْنيَة بكسر الزاي فموحدة ساكنة فنون مكسورة فتحتية مخففة ، أو جمع زِبْنِيّ بكسر فسكون فتحتية مشددة . وقيل : هو اسم جمع لا واحد له من لفظه مثل أبابيل وعَبَاديد . وهذا الاسم مشتق من الزبن وهو الدفع بشِدة يقال : ناقة زَبُون إذا كانت تركُل من يحلبُها ، وحرب زبون يدفع بعضها بعضاً بتكرر القتال .فالزبانية الذين يزبنون الناس ، أي يدفعونهم بشدة . والمراد بهم ملائكة العذاب ويطلق الزبانية على أعوان الشُّرطة .و { كَلاّ } ردع لإِبطال ما تضمنه قوله : { فليدع ناديه } ، أي وليس بفاعل ، وهذا تأكيد للتحدّي والتعجيز .وكتب { سندع } في المصحف بدون واو بعد العين مراعاة لحالة الوصل ، لأنها ليست محل وقف ولا فاصلة .{ كَلاَّ لاَ تُطِعْهُ واسجد } .هذا فذلكة للكلام المتقدم من قوله : { أرأيت الذي ينهى عبداً إذا صلى } [ العلق : 9 ، 10 ] ، أي لا تترك صلاتك في المسجد الحرام ولا تخش منه .وأطلقت الطاعة على الحذر الباعث على الطاعة على طريق المجاز المرسل ، والمعنى : لا تخفه ولا تحذره فإنه لا يَضرك .وأكد قوله : { لا تطعه } بجملة { واسجد } اهتماماً بالصلاة .وعطف عليه { واقترب } للتنويه بما في الصلاة من مرضاة الله تعالى بحيث جعل المصلّي مقترباً من الله تعالى .والاقتراب : افتعال من القرب ، عبر بصيغة الافتعال لما فيها من معنى التكلف والتطلب ، أي اجتهد في القرب إلى الله بالصلاة .
وأما حالة المنهي، فأمره الله أن لا يصغى إلى هذا الناهي ولا ينقاد لنهيه فقال: { كَلَّا لَا تُطِعْهُ } [أي:] فإنه لا يأمر إلا بما فيه خسارة الدارين، { وَاسْجُدْ } لربك { وَاقْتَرَبَ } منه في السجود وغيره من أنواع الطاعات والقربات، فإنها كلها تدني من رضاه وتقرب منه.وهذا عام لكل ناه عن الخير ومنهي عنه، وإن كانت نازلة في شأن أبي جهل حين نهى رسول الله صلى الله عليه وسلم عن الصلاة، وعبث به وآذاه. تمت ولله الحمد.
قوله تعالى : كلا لا تطعه واسجد واقترب كلا أي ليس الأمر على ما يظنه أبو جهل .لا تطعه أي فيما دعاك إليه من ترك الصلاة .واسجد أي صل لله واقترب أي تقرب إلى الله - جل ثناؤه - بالطاعة والعبادة . وقيل : المعنى : إذا سجدت فاقترب من الله بالدعاء . روى عطاء عن أبي هريرة قال : قال رسول الله - صلى الله عليه وسلم - : أقرب ما يكون العبد من ربه ، وأحبه إليه ، جبهته في الأرض ساجدا لله .قال علماؤنا : وإنما [ كان ] ذلك لأنها نهاية العبودية والذلة ; ولله غاية العزة ، وله العزة التي لا مقدار لها ; فكلما بعدت من صفته ، قربت من جنته ، ودنوت من جواره في داره . وفي [ ص: 114 ] الحديث الصحيح : أن النبي - صلى الله عليه وسلم - قال : أما الركوع فعظموا فيه الرب . وأما السجود فاجتهدوا في الدعاء ، فإنه قمن أن يستجاب لكم . ولقد أحسن من قال :وإذا تذللت الرقاب تواضعا منا إليك فعزها في ذلهاوقال زيد بن أسلم : اسجد أنت يا محمد مصليا ، واقترب أنت يا أبا جهل من النار .وقوله تعالى : واسجد هذا من السجود . يحتمل أن يكون بمعنى السجود في الصلاة ، ويحتمل أن يكون سجود التلاوة في هذه السورة . قال ابن العربي : ( والظاهر أنه سجود الصلاة ) لقوله تعالى : أرأيت الذي ينهى عبدا إذا صلى - إلى قوله - كلا لا تطعه واسجد واقترب ، لولا ما ثبت في الصحيح من رواية مسلم وغيره من الأئمة عن أبي هريرة أنه قال : سجدت مع رسول الله - صلى الله عليه وسلم - في إذا السماء انشقت ، وفي اقرأ باسم ربك الذي خلق سجدتين ، فكان هذا نصا على أن المراد سجود التلاوة . وقد روى ابن وهب ، عن حماد بن زيد ، عن عاصم بن بهدلة ، عن زر بن حبيش ، عن علي بن أبي طالب - رضي الله عنه - ، قال : عزائم السجود أربع : ألم و حم تنزيل من الرحمن الرحيم والنجم و اقرأ باسم ربك . وقال ابن العربي : وهذا إن صح يلزم عليه السجود الثاني من سورة ( الحج ) ، وإن كان مقترنا بالركوع ; لأنه يكون معناه اركعوا في موضع الركوع ، واسجدوا في موضع السجود . وقد قال ابن نافع ومطرف : وكان مالك يسجد في خاصة نفسه بخاتمة هذه السورة من اقرأ باسم ربك وابن وهب يراها من العزائم .قلت : وقد روينا من حديث مالك بن أنس عن ربيعة بن أبي عبد الرحمن عن نافع عن ابن عمر قال : لما أنزل الله تعالى اقرأ باسم ربك الذي خلق قال رسول الله - صلى الله عليه وسلم - لمعاذ : " اكتبها يا معاذ " فأخذ معاذ اللوح والقلم والنون - وهي الدواة - فكتبها معاذ ; فلما بلغ كلا لا تطعه واسجد واقترب سجد اللوح ، وسجد القلم ، وسجدت النون ، وهم يقولون : اللهم ارفع به ذكرا ، اللهم احطط به وزرا ، اللهم اغفر به ذنبا . قال معاذ : سجدت ، وأخبرت رسول الله - صلى الله عليه وسلم - ، فسجد .ختمت السورة . والحمد لله على ما فتح ومنح وأعطى وله الحمد والمنة .
Those who wage aggressive campaigns against Truth or place impediments in the way of those who adopt the path of Truth, are destined to have a miserable fate. In such circumstances, the real prop for a preacher of Truth is his prayers to God. Having been disappointed by people, he should turn to God for fulfilment. He should distance himself from human beings and come close to the God of all humanity and submit to Him.
Verse [ 19] كَلَّا لَا تُطِعْهُ وَاسْجُدْ وَاقْتَرِب ۩ (No! never obey him, and bow down in sajdah { Prostration}, and come closer.) The Holy Prophet ﷺ is advised to ignore and disobey Abu Jahl when he stops him from praying. He is asked to be steadfast in prayer and prostration.
Acceptability of Supplication in the Posture of Prostration
It is recorded in Abu Dawud on the authority of Sayyidna Abu Hurairah ؓ that the Messenger of Allah ﷺ said: اقرب ما یکون العبد من ربّہٖ وھو ساجد فاکثروا الدعاء . (The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications [ while prostrating ]) Another authentic Tradition states: فانّہ قمن ان یستجاب لکم (...because it is fitting and proper that supplications be accepted in the state of prostration.)
Ruling
It is valid to supplicate in the supererogatory (nafi) salah while prostrating. In certain narrations, special words of the supplications are recorded from the Holy Prophet ﷺ . It is better to recite those transmitted prayers of the Holy Prophet ﷺ . There is no proof or evidence of such supplications in the prostration of obligatory salah, because the obligatory salah needs to be short.
Ruling
A prostration is compulsory for one who recites this verse and listens to it. A narration of Sayyidna Abu Hurairah ؓ states that the Messenger of Allah ﷺ used to prostrate when he recited this verse. Allah knows best!
Al-hamdulillah
The Commentary on
Surah Al-` Alaq
Ends here
(Nay) truly, O Muhammad! (Obey not thou him) i.e. obey not Abu Jahl when he wants you not to pray to your Lord. (But prostrate thyself) to your Lord, (and draw near (unto Allah)) through prostration.
The Threat against Man's Transgression for the sake of Wealth
Allah informs that man is very pleased, most evil, scornful and transgressive when he considers himself self-sufficient and having an abundance of wealth. Then Allah threatens, warns and admonishes him in His saying,
إِنَّ إِلَى رَبِّكَ الرُّجْعَى
(Surely, unto your Lord is the return.) meaning, `unto Allah is the final destination and return, and He will hold you accountable for your wealth, as to where you obtained it from and how did you spend it.'
Scolding of Abu Jahl and the Threat of seizing Him
Then Allah says,
أَرَأَيْتَ الَّذِى يَنْهَى - عَبْداً إِذَا صَلَّى
(Have you seen him who prevents. A servant when he prays) This was revealed about Abu Jahl, may Allah curse him. He threatened the Prophet for performing Salah at the Ka`bah. Thus, Allah firstly admonished him with that which was better by saying,
أَرَءَيْتَ إِن كَانَ عَلَى الْهُدَى
(Have you seen if he is on the guidance.) meaning, `do you think this man whom you are preventing is upon the straight path in his action, or
أَوْ أَمَرَ بِالتَّقْوَى
(Or enjoins Taqwa) in his statements Yet, you rebuke him and threaten him due to his prayer.' Thus, Allah says,
أَلَمْ يَعْلَم بِأَنَّ اللَّهَ يَرَى
(Knows he not that Allah sees) meaning, doesn't this person who is preventing this man who is following correct guidance know that Allah sees him and hears his words, and He will compensate him in full for what he has done Then Allah says by way of warning and threatening,
كَلاَّ لَئِن لَّمْ يَنتَهِ
(Nay! If he ceases not,) meaning, if he does not recant from his discord and obstinacy,
لَنَسْفَعاً بِالنَّاصِيَةِ
(We will scorch his forehead.) meaning, `indeed We will make it extremely black on the Day of Judgement.' Then He says,
نَاصِيَةٍ كَـذِبَةٍ خَاطِئَةٍ
(A lying, sinful forehead!) meaning, the forehead of Abu Jahl is lying in its statements and sinful in its actions.
فَلْيَدْعُ نَادِيَهُ
(Then let him call upon his council.) meaning, his people and his tribe. In other words, let him call them in order to seek help from them.
سَنَدْعُ الزَّبَانِيَةَ
(We will call out the guards of Hell!) `And they are the angels of torment. This is so that he may know who will win -- Our group or his group' Al-Bukhari recorded that Ibn `Abbas said, "Abu Jahl said, `If I see Muhammad praying at the Ka`bah, I will stomp on his neck.' So this reached the Prophet , who said,
«لَئِنْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَة»
(If he does, he will be seized by the angels.)" This Hadith was also recorded by At-Tirmidhi and An-Nasa'i in their Books of Tafsir. Likewise, it has been recorded by Ibn Jarir. Ahmad, At-Tirmidhi, An-Nasa'i and Ibn Jarir, all recorded it from Ibn `Abbas with the following wording: "The Messenger of Allah ﷺ was praying at the Maqam (prayer station of Ibrahim) when Abu Jahl bin Hisham passed by him and said, `O Muhammad! Haven't I prevented you from this' He threatened the Prophet and thus, the Messenger of Allah ﷺ became angry with him and reprimanded him. Then he said, `O Muhammad! What can you threaten me with By Allah, I have the most kinsmen of this valley with me in the large.' Then Allah revealed,
فَلْيَدْعُ نَادِيَهُ - سَنَدْعُ الزَّبَانِيَةَ
(Then let him call upon his council. We will call out the guards of Hell!)" Ibn `Abbas then said, "If he had called his people, the angels of torment would have seized him at that very instant." At-Tirmidhi said, "Hasan Sahih." Ibn Jarir recorded from Abu Hurayrah that Abu Jahl said, "Does Muhammad cover his face with dust (i.e., from prostration) while he is among you all" They (the people) replied, "Yes." Then he said, "By Al-Lat and Al-`Uzza, if I see him praying like this, I will stomp on his neck, and I will certainly put his face in the dust." So the Messenger of Allah ﷺ came and he began praying, which made it possible for Abu Jahl to stomp on his neck. Then the people became surprised at him (Abu Jahl) because he began retreating on his heels and covering himself with his hands. Then it was said to him, "What's the matter with you" He replied, "Verily, between me and him is a ditch of fire, monsters and wings." Then the Messenger of Allah ﷺ said,
«لَوْ دَنَا مِنِّي لَاخْتَطَفَتْهُ الْمَلَائِكَةُ عُضْوًا عُضْوًا»
(If he had come near me, the angels would have snatched him limb by limb.) The narrator added; "Allah revealed an Ayah, but I do not know whether it is concerning the Hadith of Abu Hurayrah or not:
كَلاَّ إِنَّ الإِنسَـنَ لَيَطْغَى
(Nay! Verily, man does transgress.) to the end of the Surah." Imam Ahmad bin Hanbal, Muslim, An-Nasa'i and Ibn Abi Hatim all recorded this Hadith.
Amusement for the Prophet
Then Allah says,
كَلاَّ لاَ تُطِعْهُ
(Nay! Do not obey him.) meaning, `O Muhammad! Do not obey him in what he is forbidding from such as steadfastness in worship and performing worship in abundance. Pray wherever you wish and do not worry about him. For indeed Allah will protect you and help you, and He will defend you against the people.'
وَاسْجُدْ وَاقْتَرِب
(Fall prostrate and draw near (to Allah)!) This is just like what has been confirmed in the Sahih of Muslim on the authority of Abu Salih who reported from Abu Hurayrah that the Messenger of Allah ﷺ said,
«أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ، فَأَكْثِرُوا الدُّعَاء»
(The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications (i.e., while prostrating).)" It has also been mentioned previously that the Messenger of Allah ﷺ used to prostrate when he recited
إِذَا السَّمَآءُ انشَقَّتْ
(When the heaven is split asunder.) (84:1) and
اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ
(Read! In the Name of your Lord Who has created.) (96:1) This is the end of the Tafsir of Surah Iqra' (Surat Al-`Alaq). Unto Allah is due all praise and thanks, and He is the Giver of success and protection against error.