and Ishaq, for he is a listener to the prostration, [so the prostration is incumbent upon him, just like the one who listens intentionally] (13). Al-Shafi'i said: I do not emphasize the prostration for him, but if he prostrates, it is good. Our argument is what was narrated from Uthman, may Allah be pleased with him: He passed by a storyteller (qass), and the storyteller recited a prostration verse for Uthman to prostrate with him, but he did not prostrate. He said: "The prostration is only for one who listens intentionally (istama'a)." Ibn Mas'ud and Imran said: "We did not sit for it." Salman said: "We did not transgress for it." A similar report exists from Ibn Abbas, and we know of no one among their contemporaries who disagreed with them except for the statement of Ibn Umar: "The prostration is only upon those who heard it." This may be interpreted as meaning those who heard it by intent, so his words are interpreted as such to reconcile their statements; [and because the non-intentional listener did not share in the reward with the reciter, he does not share with him in the prostration, like others. As for the listener who intends to listen (mustami'), he is a partner of the reciter in the reward, based on his, peace be upon him, saying: "The reciter and the listener are partners"] (14).
Section: It is a condition for the prostration of the listener that the reciter be someone who is qualified to be an imam for him. [If the reciter is a woman or an hermaphrodite (khuntha mushkil), the man does not prostrate upon hearing from them, according to a single narration. This was held by] (15) Malik, al-Shafi'i, and Ishaq. [This was also narrated from Qatada] (16). Al-Nakha'i said: She is your imam. [The basis for this is what was narrated] (17) that the Messenger of Allah - peace and blessings of Allah be upon him - came to a group of his companions, and a man among them recited a prostration verse, then he looked at the Messenger of Allah - peace and blessings of Allah be upon him - and the Messenger of Allah - peace and blessings of Allah be upon him - said: "You were our imam; if you had prostrated, we would have prostrated." Narrated by al-Shafi'i in his "Musnad" (18), and al-Juzajani (19) in "al-Mutarjam",
(13) In the original: "So he resembled the listener."(14) In (M): "And it is valid to draw an analogy between the one who hears and the one who listens intentionally, because they differ in reward." We have not found the hadith with this wording. See: Nasb al-Rayah 2/178.(15) In (M): "If it is a child or a woman, the listener does not prostrate, according to a single narration, unless they are among those for whom it is valid to be led in prayer. Among those who said he does not prostrate if he hears a woman are Qatada and."(16) Omitted from: (M).(17) In (M): "And it has been narrated."(18) In the first part, page 122, in: The Chapter on the Prostration of Recitation. See: al-Umm 1/120.(19) Perhaps it is Abu Ishaq Ibrahim ibn Ya'qub, whose biography was mentioned in the first part. Al-Dhahabi mentioned in Tadhkirat al-Huffaz 2/549 that he authored a book on weak narrators, and you will find some of his traces in Tarikh al-Turath al-'Arabi 1/1/262, 263.
وإسْحاقَ؛ لأنَّه سَامِعٌ للسَّجْدةِ، [فكَانَ عليهِ السجودُ كالمُسْتَمِعِ] (١٣). وقالَ الشَّافِعِىُّ: لا أُؤَكِّدُ عليهِ السُّجودَ، وإنْ سَجَدَ فحسنٌ. ولَنا، مَا رُوِىَ عن عثمانَ، رضىَ اللهُ عنه: أنَّه مَرَّ بقَاصٍّ، فَقَرَأ القاصُّ سجدَةً ليَسْجُدَ عثمانُ معه، فلم يَسْجُدْ. وقالَ: إنَّما السَّجدَةُ على مَنِ اسْتَمَعَ. وقالَ ابْنُ مسعودٍ، وعِمْران: ما جَلَسْنَا لها. وقالَ سَلْمانُ: ما عَدَوْنَا لَهَا. ونحوُهُ عن ابْنِ عباسٍ، ولا مُخَالِفَ لهُمْ في عصرِهِمْ نعْلَمُهُ إلَّا قَوْلَ ابْنِ عمرَ: إنمَا السَّجْدَةُ على مَنْ سَمِعَهَا. فيَحْتَمِلُ أنه أرادَ مَنْ سَمِعَ عَنْ قَصْدٍ، فَيُحْمَلُ عَلَيْهِ كلامُهُ جَمْعًا بين أقوَالِهِمْ؛ [ولأنَّ غيرَ القاصِدِ لم يُشارِكِ التَّالِى في الأجرِ، فلم يُشارِكْهُ في السُّجودِ كغَيْرِه، أمَّا المُسْتَمِعُ فإنَّه شَرِيكُ التَّالِى في الأجْرِ، بدليلِ قولهِ عليه السَّلامُ: "التَّالِى والمُسْتَمِعُ شَرِيكَانِ"] (١٤).
فصل: ويُشْتَرَطُ لسُجُودِ المُسْتَمِعِ أنْ يَكُونَ التَّالِى ممَّنْ يَصْلُحُ أنْ يَكُونَ لَهُ إمَامًا. [فإنْ كان التَّالِى امرأةً، أو خُنْثَى مُشْكِلًا، لم يسْجُدِ الرجلُ باسْتماعِه منهما، روايةً واحدةً. وبهذا قال] (١٥)، مالكٌ، والشافعيُّ، وإسحاقُ. [ورُوِىَ ذلك عن قَتادةَ] (١٦). وقالَ النَّخَعِىُّ: هي إمامُكَ. [والأصلُ في ذلك ما رُوِىَ] (١٧) أنَّ رسولَ اللهِ -صلى اللَّه عليه وسلم- أتَى نَفَرٍ مِنْ أصْحابِهِ، فَقَرَأَ رَجُلٌ منْهُمْ سجدةً، ثُمَّ نَظَرَ إلى رَسُولِ اللهِ -صلى اللَّه عليه وسلم-، فقالَ رسولُ اللهِ -صلى اللَّه عليه وسلم-: "إنَّكَ كُنْتَ إمَامَنَا، وَلَوْ سَجَدْتَ سَجَدْنَا". رَوَاهُ الشَّافِعىُّ، في "مُسْنَدِهِ" (١٨)، والجُوزَجَانِىُّ (١٩)، في "المُتَرْجَمِ"،
(١٣) في الأصل: "فأشبه المستمع".(١٤) في م: "ويصح قياس السامع على المستمع، لافتراقهما في الأجر".ولم نجد الحديث بهذا اللفظ. وانظر: نصب الراية ٢/ ١٧٨.(١٥) في م: "فإن كان صبيا أو امرأة، فلا يسجد السامع، رواية واحدة، إلا أن يكون ممَّن يصح له أن يأتمَّ به. وممن قال لا يسجد إذا سمع المرأة قتادة، و".(١٦) سقط من: م.(١٧) في م: "وقد روى".(١٨) في الجزء الأول، صفحة ١٢٢، في: باب سجود التلاوة. وانظر: الأم ١/ ١٢٠.(١٩) لعله أبو إسحاق إبراهيم بن يعقوب، الذي تقدمت ترجمته، في الجزء الأول. وذكر له الذهبي في تذكرة =
