A similar interpretation was narrated from Ibn 'Uyaynah. Al-Qadi Ahmad ibn Muhammad al-Birti (126) said: "This is the view of those we encountered among the scholars." Al-Walid ibn Muslim said: "He sings with the Qur'an by raising his voice with it." It was also said: "He beautifies his voice with it" (127). The correct view is that this level of melody (talhin) is acceptable, because if it were disliked, the Prophet (peace and blessings of God be upon him) would not have done it. It is not correct to interpret (128) the singing in the hadith: "God has not listened to anything as He listens to a Prophet who sings (129) with the Qur'an," as meaning seeking sufficiency; because the meaning of 'adhina' (listened) is to listen attentively, and what is listened to is the recitation. He then said: "Reciting it loudly." Loudness is an attribute of recitation, not an attribute of seeking sufficiency. However, if one exaggerates in lengthening, extending, and saturating the vowels—such that he turns the damma into a waw, the fatha into an alif, and the kasra into a ya'—that is disliked. Some of our companions deem it forbidden because it alters the Qur'an, removes words from their established form, and turns the vowels into letters. We have narrated from Abu 'Abd Allah that a man asked him about that, so he said to him: "What is your name?" He said: "Muhammad." He said: "Would it please you (130) to be called: 'Ya Mu-hamm-ad'?" He said: "No." He replied: "It does not please me that a man learns these melodies, unless his manner (131) is like the manner (132) of Abu Musa." A man asked him: "Should they be spoken to?" He said: "No, just eat that." The scholars agreed that it is recommended to read the Qur'an with sorrow, tartil (measured rhythm), and beauty. Buraydah narrated that the Messenger of God (peace and blessings of God be upon him) said: "Read the Qur'an with sadness, for it was revealed with sadness" (133). Al-Marrudhi said: "I heard Abu 'Abd Allah say to a man: 'If only you would recite.'" Abu 'Abd Allah's eyes would sometimes brim with tears. Zuhayr ibn Harb said: "We were with Yahya al-Qattan when Muhammad ibn Sa'id al-Tirmidhi came to him, and Yahya said to him:
(126) Abu al-'Abbas Ahmad ibn Muhammad ibn 'Isa al-Birti, the Hanafi jurist, died in the year 180 AH. Al-Jawahir al-Mudiyya 1/301-303. (127) Omitted from A. (128) In A and M, there is an addition: "upon". (129) In the original: "yughanni". (130) In the original: "asurruka". (131) In A, B, and M: "jurmuhu". (132) In A, B, and M: "jurm". (133) Al-Suyuti attributed it to al-Tabarani in al-Awsat, Abu Ya'la, and Abu Nasr al-Sijzi in al-Ibana. Al-Jami' al-Kabir 1/134. See al-Awsat 3/427.
ورُوِىَ نحوُ هذا التَّفسيرِ عن ابنِ عُيَيْنةَ. وقال القاضى أحمدُ بنُ محمدٍ البِرْتِىُّ (١٢٦): هذا قولُ مَن أدرَكْنا مِن أهلِ العلمِ. وقال الوليدُ بنُ مسلمٍ: يَتغنَّى بالقُرآنِ، يَجهرُ به. وقيلَ: يُحسِّنُ صوتَه به (١٢٧). والصَّحيحُ أَنَّ هذا القَدْرَ من التَّلْحينِ لا بأسَ به؛ لأَنَّه لو كانَ مَكْروهًا، لم يَفْعَلْه النَّبِىُّ -صلى اللَّه عليه وسلم-. ولا يَصحُّ حَمْلُه (١٢٨) التَّغَنِّىَ فى حديثِ: "مَا أَذِنَ اللَّهُ لِشَىْءٍ، كَإِذْنِه لِنَبىٍّ يَتَغَنَّى (١٢٩) بِالْقُرْآنِ". على الاسْتِغْناءِ؛ لأنَّ معنَى أذِنَ: اسْتمَعَ، وإنَّما تُسْتمَعُ القِراءةُ، ثم قال: يَجْهَرُ به. والجَهْرُ صِفَةُ القِراءَةِ، لا صِفةُ الاسْتِغناءِ. فأمَّا إِن أفْرَطَ فى الْمَدِّ والتَّمْطيطِ وإشْباعِ الحَرَكاتِ، بحيثُ يَجْعلُ الضَّمَّةَ واوًا، والفَتْحةَ ألفًا، والكَسرةَ ياءً، كُرِهَ ذلك. ومنِ أصْحابِنا مَن يُحرِّمُه؛ لأَنَّه يُغَيِّرُ القُرآنَ، ويُخرِجُ الكَلماتِ عن وَضْعِها، ويَجْعلُ الحَركاتِ حُروفًا. وقد روينَا عن أبى عبدِ اللَّه، أَنَّ رجلًا سألَه عن ذلك، فقال له: ما اسمُك؟ قال: محمدٌ. قال: أيَسُرُّكَ (١٣٠) أَنَّ يُقال لك: يَا مُو حَامَّد؟ . قال: لا. فقال: لا يُعجِبُنى أن يَتعلَّمَ الرَّجلُ الألحانَ، إِلَّا أن يَكونَ جِرْمُه (١٣١) مِثلَ جرْمِ (١٣٢) أبى موسى. فقال له رجلٌ: فيُكَلَّمون؟ فقال: لا، كُلْ ذا. واتَّفقَ العُلماءُ على أنَّه تُسْتَحبُّ قِراءةُ القُرآنِ بالتَّحْزينِ والتَّرْتيلِ والتَّحْسينِ. ورَوَى بُرَيْدَةُ قال: قال رسولُ اللَّهِ -صلى اللَّه عليه وسلم-: "اقْرَأُوا الْقُرْآنَ بِالْحُزْنِ، فَإِنَّهُ نَزَلَ بِالْحُزْنِ" (١٣٣). وقال المَرُّوذِىُّ: سَمِعتُ أَبا عَبدِ اللَّهِ قال لرَجُلِ: لو قَرَأتَ. وجعلَ أبو عبدِ اللَّهِ ربَّما تَغَرْغَرَتْ عَيْنُه. وقال زُهَيْرُ ابنُ حَربٍ: كنَّا عندَ يحيى القطَّانِ، فجاءَ محمدُ بنُ سعيدٍ التِّرْمِذِىُّ، فقال له يحيى:
(١٢٦) أبو العباس أحمد بن محمد بن عيسى البرتى الفقيه الحنفى، توفى سنة ثمانين ومائة. الجواهر المضيئة ١/ ٣٠١ - ٣٠٣.(١٢٧) سقط من: أ.(١٢٨) فى أ، م زيادة: "على".(١٢٩) فى الأصل: "يغنى".(١٣٠) فى الأصل: "أسرك".(١٣١) فى أ، ب، م: "حرمه".(١٣٢) فى أ، ب، م: "حرم".(١٣٣) عزاه السيوطى إلى الطبرانى فى الأوسط وأبى يعلى، وأبى نصر السجزى فى الإبانة. الجامع الكبير ١/ ١٣٤. وانظر الأوسط ٣/ ٤٢٧.
