and recited aloud in it. Al-Tirmidhi (13) said: This is a hasan sahih (good and authentic) hadith. This is because it is a nafilah (supererogatory) prayer for which congregational prayer has been legislated; thus, reciting aloud is among its sunnahs, like the prayers for rain (istisqa'), the two 'Eids, and the tarawih prayers. As for the statement of Aisha, may Allah be pleased with her, "I estimated his recitation," there is debate regarding its chain of narration because it is from the narration of Ibn Ishaq. It is also possible that she heard his voice but did not understand the words due to the distance, or that he recited portions other than the beginning of the Quran, equivalent in length to Surat al-Baqarah. Furthermore, our hadith is authentic and explicit, so how could it be contradicted by something like this? As for the hadith of Samurah, it is possible that he did not hear him due to the distance, for in his hadith it says, "I was pushed into the mosque, and it was bi-azz (14)," meaning packed with a crowd. Al-Khattabi mentioned this (15). One who is in such a state cannot reach a place from which he can hear. Moreover, this is a negation that could be attributed to many reasons, so how could an authentic, explicit hadith be abandoned for its sake! Their analogy is invalidated by the Friday prayer, the two 'Eids, and the prayer for rain; analogizing this prayer to these prayers is more appropriate than analogizing it to the Dhuhr prayer, due to the distance between them and its resemblance to these. As for the proof regarding the description of the prayer, Aisha narrated, saying: The sun eclipsed during the lifetime of the Messenger of Allah (peace and blessings of Allah be upon him), so the Messenger of Allah (peace and blessings of Allah be upon him) went out to the mosque, stood up, pronounced the takbir, and the people formed rows behind him. The Messenger of Allah (peace and blessings of Allah be upon him) then recited a long recitation, then pronounced the takbir and bowed a long bowing, then raised his head, saying: "Allah hears those who praise Him; our Lord, and to You be the praise."
(13) In: Bab Ma Ja'a Kayf al-Qira'ah fi al-Kusuf, from Abwab al-Safar. 'Aridat al-Ahwadhi 3/41. It was also reported by al-Bukhari, in: The Chapter on Reciting Aloud in the Eclipse, from the Book of the Eclipse. Sahih al-Bukhari 2/49. And Muslim, in: The Chapter on the Eclipse Prayer, from the Book of the Eclipse. Sahih Muslim 2/620. And Abu Dawud, in: The Chapter on Recitation in the Eclipse Prayer, from the Book of the Prayer for Rain. Sunan Abi Dawud 1/271. And al-Nasa'i, in: The Chapter on Reciting Aloud in the Eclipse Prayer, from the Book of the Eclipse. Al-Mujtaba 3/120. And Imam Ahmad, in: Al-Musnad 6/65. (14) Bi-azz: meaning in a large gathering. In A and M: "bazir". In 'Awn al-Ma'bud 1/460: "And it was bariz." Hafiz Ibn al-Athir said: This hadith appeared like this in Sunan Abi Dawud, as "bariz", with a ra' then a za', from al-buruz which is emergence, and it is a misreading (tashif) by the narrator. Al-Khattabi said in al-Ma'alim and al-Azhari in al-Tahdhib: It is only "bi-azz", with a prepositional ba', a damma-marked hamza, and two dotted za's. (15) In Ma'alim al-Sunan 1/258.
وجَهَرَ فيها بالقِرَاءَةِ. قال التِّرْمِذِىُّ (١٣): هذا حَدِيثٌ حَسَنٌ صَحِيحٌ. ولأنَّها نَافِلَةٌ شُرِعَتْ لها الجَمَاعَةُ، فكان من سُنَنِها الجَهْرُ كصلاةِ الاسْتِسْقاءِ والعِيدِ والتَّرَاوِيحِ. فأمَّا قَوْلُ عائشةَ، رَضِىَ اللهُ عنها: حَزَرْتُ قِرَاءَتَهُ. ففى إسْنَادِه مقَالٌ؛ لأنَّه من رِوَايَةِ ابن إسْحاقَ. ويَحْتَمِلُ أن تكونَ سَمِعَتْ صَوْتَهُ ولم تَفْهَمْ لِلْبُعْدِ، أو قَرَأَ من غيرِ أوَّلِ القُرْآنِ بِقَدْرِ البَقَرَةِ. ثم حَدِيثُنَا صَحِيحٌ صَرِيحٌ، فكيف يُعَارَضُ بمِثْلِ هذا! وحَدِيثُ سَمُرَةَ يجوزُ أنَّه لم يَسْمَعْ لِبُعْدِه؛ فإنَّ في حَدِيثِه: دُفِعْتُ إلى المَسْجِدِ، وهو بِأُزَزٍ (١٤). يعني مُغْتَصًّا بالزِّحامِ. قالَه الخَطَّابِىُّ (١٥). ومَنْ هذا حَالُه لا يَصِلُ مكانًا يَسْمَعُ منه. ثم هذا نَفْىٌ مُحْتَمِلٌ لِأُمُورٍ كَثِيرَةٍ، فكيف يُتْرَكُ من أجْلِه الحَدِيثُ الصَّحِيحُ الصَّرِيحُ! وقِياسُهم مُنْتَقِضٌ بالجُمُعَةِ والعِيدَيْنِ والاسْتِسْقاءِ، وقِياسُ هذه الصلاةِ على هذه الصَّلَوَاتِ أوْلَى من قِياسِها على الظُّهْرِ؛ لِبُعْدِها منها، وشَبَهِها بهذه. وأمَّا الدَّلِيلُ على صِفَةِ الصلاةِ، فرَوَتْ عائشةُ، قالت: خَسِفَتِ الشَّمْسُ في حَيَاةِ رسولِ اللهِ -صلى اللَّه عليه وسلم-، فخَرَجَ رسولُ اللهِ -صلى اللَّه عليه وسلم- إلى المَسْجِدِ، فقَامَ، وكبَّرَ، وصَفَّ النّاسُ وَرَاءَهُ، فاقْتَرَأَ رسولُ اللهِ -صلى اللَّه عليه وسلم- قِرَاءَةً طَوِيلَةً، ثم كَبَّرَ فَرَكَعَ رُكُوعًا طَوِيلًا، ثم رَفَعَ رَأْسَه، فقال: "سَمِعَ اللهُ لِمَنْ
(١٣) في: باب ما جاء كيف القراءة في الكسوف، من أبواب السفر. عارضة الأحوذى ٣/ ٤١. كما أخرجه البخاري، في: باب الجهر بالقراءة في الكسوف، من كتاب الكسوف. صحيح البخاري ٢/ ٤٩. ومسلم، في: باب صلاة الكسوف، من كتاب الكسوف. صحيح مسلم ٢/ ٦٢٠. وأبو داود، في: باب القراءة في صلاة الكسوف، من كتاب الاستسقاء. سنن أبي داود ١/ ٢٧١. والنسائي، في: باب الجهر بالقراءة في صلاة الكسوف، من كتاب الكسوف. المجتبى ٣/ ١٢٠. والإِمام أحمد، في: المسند ٦/ ٦٥.(١٤) بأزز: أي بجمع كثير. وفى ا، م: "بازر".وفى عون المعبود ١/ ٤٦٠: وإذا هو بارز. قال الحافظ ابن الأثير: جاء هذا الحديث هكذا في سنن أبى داود، وبارز، براء ثم زاء، من البروز وهو الظهور، وهو تصحيف من الراوى، قال الخطابى في المعالم والأزهرى في التهذيب: وإنما هو بأزز، بباء الجر وهمزة مضمومة وزاءين معجمتين.(١٥) في معالم السنن ١/ ٢٥٨.