during the prayer about their needs, so they were commanded to remain silent and listen attentively to the recitation of the Quran. (1) Others said: It was revealed concerning refraining from reciting aloud behind the imam. (2)
Zayd ibn Aslam narrated from his father, from Abu Hurayrah, who said: “This verse was revealed concerning the raising of voices while they were behind the Messenger of Allah, peace and blessings be upon him, in prayer.” (3)
Al-Kalbi said: “They would raise their voices in prayer when they heard mention of Paradise and the Fire.” (4)
It is reported from Ibn Mas‘ud, may Allah be pleased with him, that he heard some people reciting along with the imam. When he had finished the prayer, he said: “Has the time not come for you to understand? ‘When the Quran is recited, listen to it attentively and remain silent,’ as Allah has commanded you.” (5) This was also the view of al-Hasan, al-Zuhri, and al-Nakha‘i: that the verse concerns recitation in prayer.
Sa‘id ibn Jubayr, ‘Ata’, and Mujahid said: “The verse concerns the sermon: they were commanded to listen attentively to the imam’s sermon on Friday.” (6)
Sa‘id ibn Jubayr said: “This concerns listening attentively on the Day of Sacrifice, the Day of Breaking the Fast, Friday, and during those prayers in which the imam recites aloud.” (7)
‘Umar ibn ‘Abd al-‘Aziz said: “[It is obligatory] to listen attentively to every admonisher.” (8)
(1) See: al-Tabari, Tafsir, 13:345, 349 (it contains Ibrahim ibn Muslim al-Hajari, who is weak); al-Bayhaqi, al-Sunan, 2:155; and al-Wahidi, Asbab al-Nuzul, p. 264. In al-Durr, al-Suyuti attributes it (3:636) to Ibn al-Mundhir, Ibn Abi Hakim, Abu al-Shaykh, Ibn Mardawayh, and Ibn Abi Shaybah.
(2) Numerous reports have been transmitted concerning this; see: al-Durr al-Manthur, 3:635; al-Wahidi, Asbab al-Nuzul, p. 264.
(3) Reported by al-Daraqutni in al-Sunan, 1:326. He said: “It contains Abdullah ibn Amir, who is weak.” See also: al-Zaylai, Nasb al-Rayah, 2:14; and Abu al-Hasanat al-Laknawi, Imam al-Kalam fima yataallaqu bil-qiraah khalf al-imam, p. 77, Indian edition.
(4) Reported by Abd al-Razzaq and Ibn al-Mundhir from al-Kalbi.
(5) Reported by al-Tabari, 13:346. Al-Suyuti attributed it to Abd ibn Humayd, Ibn Abi Hatim, and Abu al-Shaykh, from Ibn Masud. See: al-Durr al-Manthur, 13:635.
(6) See: al-Tabari, 13:352; al-Durr al-Manthur, 3:637; and Asbab al-Nuzul, p. 264. Ibn Atiyyah stated in al-Muharrar al-Wajiz, 6:196: “As for the view of those who say that it was revealed concerning the sermon, it is weak, because the verse is Makkan, whereas the sermon only began after the Prophet’s migration from Makkah. Likewise, the claim mentioned by al-Zahrawi (?) that it was revealed because of a youth from the Ansar who was reciting in prayer while the Prophet was reciting in prayer.” See also al-Bayhaqi, al-Qiraah khalf al-imam.
(7) Reported by Abu al-Shaykh, as cited in al-Durr al-Manthur. See also al-Laknawi, Imam al-Kalam, p. 81.
(8) Omitted from manuscript B.