Tafsir al-Baghawi - Al-Baghawi - (3/320)

Tafsir al-BaghawiAl-Baghawi

The first of these views is the stronger: namely, that the verse concerns recitation in prayer, because the verse is Meccan, whereas the Friday prayer was made obligatory in Medina. (1) They unanimously agreed, however, that one is commanded to listen attentively while the imam is delivering the sermon.

Abd al-Wahhab ibn Muhammad al-Khatib informed us; Abd al-Aziz ibn Ahmad al-Khallal related to us; Abu al-Abbas al-Asamm related to us; al-Rabi related to us; al-Shafi‘i related to us; Malik related from Abu al-Zinad, from al-A‘raj, from Abu Hurayrah, that the Messenger of Allah, peace and blessings be upon him, said: “If, while the imam is delivering the Friday sermon, you say to your companion, ‘Be silent,’ then you have engaged in idle speech.” (2)

The scholars differed concerning recitation behind the imam in prayer. One group held that it is obligatory, whether the imam recites aloud or quietly. This was reported from ‘Umar, ‘Uthman, ‘Ali, Ibn ‘Abbas, and Mu‘adh, and it was the view of al-Awza‘i and al-Shafi‘i.

Another group held that one recites in prayers in which the imam recites quietly, but does not recite when he recites aloud. This was reported from Ibn ‘Umar, and it was the view of ‘Urwah ibn al-Zubayr and al-Qasim ibn Muhammad. It was also held by al-Zuhri, Malik, Ibn al-Mubarak, Ahmad, and Ishaq.

A further group held that one should not recite, whether the imam recites quietly or aloud. This was reported from Jabir, and it was the view of al-Thawri and the adherents of legal opinion. (3) Those who do not hold that one should recite behind the imam cite the apparent meaning of this verse. Those who hold it to be obligatory say that the verse applies to recitation other than the Opening Chapter; when one recites the Opening Chapter, he should do so during the imam’s pauses, without competing with the imam’s recitation.

The evidence for this is what Abu ‘Uthman Sa‘id ibn Isma‘il al-Dabbi informed us: Abu Muhammad ‘Abd al-Jabbar ibn Muhammad al-Jarrahī related to us; Abu al-‘Abbas al-Mahbubi related to us; Abu ‘Isa al-Tirmidhi related to us; Hannad related to us; ‘Abdah ibn Sulayman related from

(1) This is the view preferred by the Shaykh of the Quran commentators, al-Tabari, may Allah have mercy on him. He stated in his Tafsir, 13:352-353: “The soundest view is that they were commanded to listen to the Quran during the prayer when the imam recites and those praying behind him can hear him, and during the sermon. We regard this as the soundest view because of the authentic report from the Messenger of Allah, peace be upon him: ‘When he recites, remain silent’; because of the unanimous agreement that everyone upon whom the Friday prayer is obligatory and who hears the Friday sermon must listen attentively and remain silent; and because of the successive reports from the Messenger of Allah, peace be upon him, commanding this. There is no occasion in which anyone is required to listen to the Quran and remain silent when hearing it recited, apart from these two situations, although there is disagreement regarding one of them: when one is praying behind an imam. The report from the Messenger of Allah, peace be upon him, which we have cited—‘When the imam recites, remain silent’—is authentic. Thus, remaining silent for the imam’s recitation is obligatory upon everyone following him in prayer who hears his recitation, by the general apparent meaning of the Quran and the report from the Messenger of Allah, peace be upon him.” See also Abu al-Hasanat al-Laknawi’s valuable discussion of this issue in his Imam al-Kalam fima yataallaqu bil-qiraah khalf al-imam, p. 75 ff., in our critical edition. (2) Reported by al-Bukhari, al-Jumuah, chapter: Remaining silent while the imam delivers the sermon, 2:414; Muslim, in the same book and chapter, no. 851, 2:583; and the compiler of Sharh al-Sunnah, 4:583. (3) For these views and their evidences, see: Ibn Abd al-Barr, al-Tamhid, 11:22-56; al-Istidhkar, 2:166-193; and al-Laknawi, Imam al-Kalam, in which he collected the various positions and their proofs, discussed them impartially, and preferred the view supported by the evidence.

وَالْأَوَّلُ أَوْلَاهَا، وَهُوَ أَنَّهَا فِي الْقِرَاءَةِ فِي الصَّلَاةِ لِأَنَّ الْآيَةَ مَكِّيَّةٌ وَالْجُمُعَةُ وَجَبَتْ بِالْمَدِينَةِ (١) . وَاتَّفَقُوا عَلَى أَنَّهُ مَأْمُورٌ بِالْإِنْصَاتِ حَالَةَ مَا يَخْطُبُ الْإِمَامُ. أَخْبَرَنَا عَبْدُ الْوَهَّابِ بْنُ مُحَمَّدٍ الْخَطِيبُ ثَنَا عَبْدُ الْعَزِيزِ بْنُ أَحْمَدَ الْخَلَّالُ ثَنَا أَبُو الْعَبَّاسِ الْأَصَمُّ ثَنَا الرَّبِيعُ ثَنَا الشَّافِعِيُّ ثَنَا مَالِكٌ عَنْ أَبِي الزِّنَادِ عَنِ الْأَعْرَجِ عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: "إِذَا قُلْتَ لِصَاحِبِكَ أَنْصِتْ وَالْإِمَامُ يَخْطُبُ يَوْمَ الْجُمُعَةَ فَقَدْ لَغَوْتَ" (٢) . وَاخْتَلَفَ أَهْلُ الْعِلْمِ فِي الْقِرَاءَةِ خَلْفَ الْإِمَامِ فِي الصَّلَاةِ: فَذَهَبَ جَمَاعَةٌ إِلَى إِيحَابِهَا سَوَاءٌ جَهَرَ الْإِمَامُ بِالْقِرَاءَةِ أَوْ أَسَرَّ. رُوِيَ ذَلِكَ عَنْ عُمَرَ، وَعُثْمَانَ، وَعَلِيٍّ، وَابْنِ عَبَّاسٍ، وَمُعَاذٍ، وَهُوَ قَوْلُ الْأَوْزَاعِيِّ وَالشَّافِعِيِّ. وَذَهَبَ قَوْمٌ إِلَى أَنَّهُ يَقْرَأُ فِيمَا أَسَرَّ الْإِمَامُ فِيهِ بِالْقِرَاءَةِ وَلَا يَقْرَأُ إِذَا جَهَرَ، يُرْوَى ذَلِكَ عَنِ ابْنِ عُمَرَ، وَهُوَ قَوْلُ عُرْوَةَ بْنِ الزُّبَيْرِ، وَالْقَاسِمِ بْنِ مُحَمَّدٍ، وَبِهِ قَالَ الزُّهْرِيُّ وَمَالِكٌ وَابْنُ الْمُبَارَكِ وَأَحْمَدُ وَإِسْحَاقُ. وَذَهَبَ قَوْمٌ إِلَى أَنَّهُ لَا يَقْرَأُ سَوَاءٌ أَسَرَّ الْإِمَامُ أَوْ جَهَرَ، يُرْوَى ذَلِكَ عَنْ جَابِرٍ، وَبِهِ قَالَ الثَّوْرِيُّ وَأَصْحَابُ الرَّأْيِ (٣) وَيَتَمَسَّكُ مَنْ لَا يَرَى الْقِرَاءَةَ خَلْفَ الْإِمَامِ بِظَاهِرِ هَذِهِ الْآيَةِ، وَمَنْ أُوجَبَهَا قَالَ الْآيَةُ فِي غَيْرِ الْفَاتِحَةِ وَإِذَا قَرَأَ الْفَاتِحَةَ يَتْبَعُ سَكَتَاتِ الْإِمَامِ وَلَا يُنَازِعُ الْإِمَامَ فِي الْقِرَاءَةِ. وَالدَّلِيلُ عَلَيْهِ: مَا أَخْبَرَنَا أَبُو عُثْمَانَ سَعِيدُ بْنُ إِسْمَاعِيلَ الضَّبِّيُّ، ثَنَا أَبُو مُحَمَّدٍ عَبْدُ الْجَبَّارِ بْنُ مُحَمَّدٍ الْجَرَّاحِيُّ، ثَنَا أَبُو الْعَبَّاسِ الْمَحْبُوبِيُّ، ثَنَا أَبُو عِيسَى التِّرْمِذِيُّ، ثَنَا هَنَّادٌ، ثَنَا عَبْدَةُ بْنُ سُلَيْمَانَ، عَنْ

(١) وهذا الذي رجحه شيخ المفسرين، الطبري ﵀ حيث قال في التفسير: ١٣ / ٣٥٢-٣٥٣: "وأولى الأقوال في ذلك بالصواب، قول من قال: أمروا باستماع القرآن في الصلاة إذا قرأ الإمام، وكان من خلفه ممن يأتم به يسمعه، وفي الخطبة. وإنما قلنا: ذلك أولى بالصواب، لصحة الخبر عن رسول الله ﷺ أنه قال: "وإذا قرأ فأنصتوا" وإجماع الجميع على أن على من سمع خطبة الجمعة ممن عليه الجمعة، الاستماع والإنصات لها، مع تتابع الأخبار بالأمر بذلك عن رسول الله ﷺ وأنه لا وقت يجب على أحد استماع القرآن والإنصات لسامعه، من قارئه، إلا من هاتين الحالتين، على اختلاف في إحداهما، وهي حالة أن يكون خلف إمام مؤتم به وقد صح الخبر عن رسول الله ﷺ بما ذكرنا من قوله: "إذا قرأ الإمام فأنصتوا" فالإنصات خلفه لقراءته واجب على من كان به مؤتما سامعا قراءته، بعموم ظاهر القرآن والخبر عن رسول الله ﷺ". وانظر بحثا نفيسا في هذا لأبي الحسنات اللكنوي في كتابه "إمام الكلام فيما يتعلق بالقراءة خلف لإمام" ص ٧٥ وما بعدها، بتحقيقنا. (٢) أخرجه البخاري في الجمعة: باب الإنصات والإمام يخطب: ٢ / ٤١٤، ومسلم في الكتاب والباب نفسه برقم (٨٥١) : ٢ / ٥٨٣، والمصنف في شرح السنة: ٤ / ٥٨٣. (٣) انظر هذه الآراء مع أدلتها في: التمهيد لابن عبد البر: ١١ / ٢٢-٥٦، الاستذكار: ٢ / ١٦٦-١٩٣، إمام الكلام للكنوي، فقد جمع فيه الأقوال مع الأدلة وناقشها بتجرد، ورجح ما يساعد عليه الدليل.