He said: "It means to beautify it." It was said to him: "What is the meaning of 'whoever does not sing (taghanna) with the Qur'an'?" He said: "He raises his voice with it." Al-Shafi'i said the same. Al-Layth said: "He feels sorrow with it, feels humility with it, and makes himself weep with it." Ibn 'Uyaynah, 'Amr ibn al-Harith, and Waki' said: "He seeks sufficiency with it." As for reading with melodies (talhin), one should look into it; if one does not exaggerate in extending (tamtit), lengthening (madd), and saturating the vowels (ishba' al-harakat), there is no harm in it, for the Prophet (peace and blessings of God be upon him) read, practiced tartil (trilling), and raised his voice. The narrator said: "Were it not that people would crowd around me, I would have demonstrated his recitation to you" (122). The Prophet (peace and blessings of God be upon him) said: "He is not one of us who does not sing with the Qur'an" (123). He also said: "God has not listened to anything as He listens to a Prophet with a beautiful voice who sings with the Qur'an, reciting it loudly" (123). The meaning of 'adhina' (listened) is: listened to attentively. The poet said (124):
Al-Qadi said: "It is disliked in any case." Abu 'Ubayd holds a similar view, and he said (125) regarding the meaning of his saying: "He is not one of us who does not sing with the Qur'an," that it means: he finds sufficiency in it. The poet said:
And I was a man for a time in Iraq... chaste in abode, much singing (taghanni).
He said: "If it were about singing with the voice, then whoever does not sing with the Qur'an would not be one of the Prophet (peace and blessings of God be upon him)."
(122) Extracted by al-Bukhari in: Chapter: Where did the Prophet (peace and blessings of God be upon him) set up the flag on the day of the Conquest, from the Book of Military Expeditions; and in: Chapter: Interpretation of Surah al-Fath, from the Book of Tafsir; and in: Chapter: Reading while riding, and Chapter: Trilling (Tarji'), from the Book of the Virtues of the Qur'an; and in: Chapter: The Prophet (peace and blessings of God be upon him) mentioning his narration from his Lord, from the Book of Tawhid. Sahih al-Bukhari 5/187, 6/69, 238, 241, 9/192. And Muslim, in: Chapter: Mentioning the Prophet's (peace and blessings of God be upon him) recitation of Surah al-Fath on the day of the conquest of Mecca, from the Book of the Traveler's Prayer. Sahih Muslim 1/547. And Abu Dawud, in: Chapter: The desirability of tartil in recitation, from the Book of Witr. Sunan Abi Dawud 1/338. See: Tuhfat al-Ashraf 17/180, 181. The narrator is 'Abd Allah ibn Mughaffal al-Muzani. (123) Its extraction was mentioned previously in: 2/614. (124) He is 'Adi ibn Zayd, and this is the first hemistich of a verse, the second hemistich of which is: And a hadith like choice strained honey. It is in: Gharib al-Hadith 2/140, al-Sihah 2/704, Maqayis al-Lugha 1/76, 3/226, 3/60, al-Lisan and al-Taj (roots: sh-w-r, '-dh-n). Al-madhi al-mushar is white gathered honey. (125) In Gharib al-Hadith 2/171, 172. The verse is by al-A'sha al-Kabir, and it is in his Diwan, 25.
قال: أن يُحسِّنهَ. وقيل له: ما مَعنَى: "مَنْ لَمْ يَتَغَنَّ بالقُرْآنِ". قال: يَرْفَع صَوْتَه به. وهكذا قال الشَّافعىُّ. وقال اللَّيْثُ: يَتحزَّنُ به، ويَتخشَّعُ به، ويَتَباكَى به. وقال ابنُ عُيَيْنَةَ، وعَمْرُو بنُ الحارِثِ، ووَكِيعٌ: يَستَغْنِى به. فأمَّا القِراءةُ بالتَّلْحينِ، فيُنْظَرُ فيه؛ فإن لم يُفْرِطْ فى التَّمْطيطِ والْمَدِّ وإشْباعِ الحَرَكاتِ، فلا بأْسَ به؛ فإِنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- قد قرأَ، ورجَّعَ، ورفَعَ صَوْتَه. قال الرَّاوِى: لولا أَنْ يَجتمعَ النَّاسُ علىَّ، لَحَكَيْتُ لكم قراءَتَه (١٢٢). وقال عليه السَّلام: "لَيْسَ مِنَّا مَنْ لَمْ يَتَغَنَّ بِالْقُرْآنِ" (١٢٣). وقال: "مَا أَذِنَ اللَّهُ لِشَىْءٍ كَإِذْنِهِ لِنَبِىٍّ حَسَنِ الصَّوْتِ، يَتَغَنَّى بِالْقُرْآنِ، يَجْهَرُ بِهِ" (١٢٣). ومعنى أَذِنَ: اسْتَمَعَ. قال الشاعرُ (١٢٤):
* فى سَمَاعٍ يَأْذَنُ الشَّيْخُ له *
وقال القاضى: هو مَكْروهٌ على كلِّ حالٍ. ونحوُه قولُ أبى عُبَيْدٍ، وقال (١٢٥) مَعنَى قولِه: "لَيْسَ مِنَّا مَن لَمْ يَتَغَنَّ بالقُرْآنِ". أى: يَسْتغنِى به. قال الشَّاعِرُ:
وَكنتُ امْرَءًا زَمنًا بالعِراقِ ... عَفيفَ المُناخِ كَثيرَ التَّغنِّى
قال: ولو كانَ من الغِناءِ بالصَّوتِ، لَكانَ مَن لم يُغنِّ بالقُرآنِ ليس من النَّبِىِّ -صلى اللَّه عليه وسلم-.
(١٢٢) أخرجه البخارى، فى: باب أين ركز النبى -صلى اللَّه عليه وسلم- الراية يوم الفتح، من كتاب المغازى، وفى: باب تفسير سورة الفتح، من كتاب التفسير، وفى: باب القراءة على الدابة، وباب الترجيع، من كتاب فضائل القرآن. وفى: باب ذكر النبى -صلى اللَّه عليه وسلم- وروايته عن ربه، من كتاب التوحيد. صحيح البخارى ٥/ ١٨٧، ٦/ ٦٩، ٢٣٨، ٢٤١، ٩/ ١٩٢. ومسلم، فى: باب ذكر قراءة النبى -صلى اللَّه عليه وسلم- سورة الفتح يوم فتح مكة، من كتاب صلاة المسافرين. صحيح مسلم ١/ ٥٤٧. وأبو داود، فى: باب استحباب الترتيل فى القراءة، من كتاب الوتر. سنن أبى داود ١/ ٣٣٨. وانظر: تحفة الأشراف ١٧/ ١٨٠، ١٨١. والراوى هو عبد اللَّه بن مغفل المزنى.(١٢٣) تقدم تخريجه، فى: ٢/ ٦١٤.(١٢٤) هو عدى بن زيد، وهذا صدر بيت، عجزه:* وحديثٍ مثلْ مَاذِىٍّ مُشارٍ *وهو فى: غريب الحديث ٢/ ١٤٠، الصحاح ٢/ ٧٠٤، مقاييس اللغة ١/ ٧٦، ٣/ ٢٢٦، ٣/ ٦٠، اللسان والتاج (ش ور، أذن).والماذى المشار: العسل الأبيض المجتنى.(١٢٥) فى غريب الحديث ٢/ ١٧١، ١٧٢.والبيت للأعشى الكبير، وهو فى ديوانه ٢٥.
