from 'Ata', from the Prophet - peace and blessings of Allah be upon him. [And if the reciter is unlettered (ummi), the listener prostrates with his prostration. And if he is a child, there are two views regarding the man's prostration with his prostration, based on the validity of being led by him in supererogatory prayer] (20). And if the reciter does not prostrate, the listener does not prostrate. Al-Shafi'i said: He should prostrate, because the listening exists, and it is the cause for the prostration. Our argument is the hadith (21) which we narrated. [And because he is a follower of him, for the listening is only achieved through the recitation, and he does not prostrate without his prostration,] (22) just as if they were in prayer (23). If the reciter is in prayer and the listener is not in prayer, he prostrates with him. If the listener is in another prayer, he does not prostrate [with him if it is an obligatory prayer, according to a single narration, and if it is supererogatory, there are two narrations; the correct view is that he does not prostrate] (24), and it is not appropriate for him to listen, [rather he should occupy himself with his prayer] (24). Just as the Prophet - peace and blessings of Allah be upon him - said: "Indeed, there is occupation in prayer." Agreed upon (25). He does not prostrate when he finishes the prayer. Abu Hanifa said: He should prostrate [because the cause for the prostration was found, and he refrained from prostrating due to an obstruction, so when the obstruction is removed, he prostrates. Our argument is that he] (26) would not prostrate if he omitted the prostration for his own recitation during the prayer [after it is finished, so not prostrating for the ruling of his recitation is even more appropriate. There is another narration from Ahmad, regarding the listener if he is in supererogatory prayer, that he prostrates, whether the reciter is in another prayer or not. The first view is more correct; because he is not an imam for him, so he does not prostrate due to his recitation, just as if he were in an obligatory prayer.] (27)
= the Huffaz 2/549 wrote a book on the weak (narrators), and you will also find some of his traces in Tarikh al-Turath al-'Arabi 1/1/262, 263. (20) Omitted from: (M). What pertains to the unlettered person will come later. (21) In the original: "The report (al-khabar)." (22) Omitted from: (M). (23) After this in (M): "And if the unlettered person recites a prostration verse, the listening reciter must prostrate with him; because recitation is not a pillar of the prostration." And it preceded except for his statement: "because recitation is not a pillar of the prostration." (24) Omitted from: The original. (25) Preceded on page 88. (26) In (M): "upon his completion, and it is not correct, for it..." (27) In (M): "if he finishes, so not prostrating by the ruling of his listening is more appropriate, and this ruling is if the reciter is in other than a prayer and the listener is in the prayer."
عن عطاءٍ، عن النَّبِيِّ -صلى اللَّه عليه وسلم-. [وإن كان التَّالِى أُمِّيًّا سجَد المُسْتِمعُ بسُجودِه. وإن كان صَبِيًّا ففى سُجودِ الرَّجُلِ بسُجودِه وَجْهان؛ بناءً على صِحَّةِ ائتمامِه به في النَّفْلِ] (٢٠). وإذا لم يَسْجُد التَّالِى لم يَسْجُد المُسْتَمِعُ. وقالَ الشافعيُّ: يَسْجُدُ؛ لأنَّ الاسْتماعَ موجودٌ، وهو سببُ السُّجودِ. ولَنا، الحديثُ (٢١) الذي روَيْنَاهُ [ولأنَّه تابعٌ له، فإنَّ الاسْتماعَ إنَّما يحصُل بالقراءةِ، ولا يسجدُ بدون سجودِه، ] (٢٢) كما لو كانَا في الصَّلاةِ (٢٣). فإنْ كانَ التَّالِى في صلاةٍ، والمُسْتَمِعُ في غيرِ صلاةٍ، سَجَدَ معه. وإنْ كانَ المُسْتَمِعُ في صلاةٍ أُخْرَى لم يَسْجُدْ [معهُ إنْ كانَتْ فَرْضًا، رِوَايَةً واحدَةً، وإنْ كانت نَفْلًا فعلى رِوَايَتَيْنِ، الصَّحيحُ أنه لا يَسْجُدُ] (٢٤)، ولا يَنْبَغِى له أَنْ يَسْتَمِعَ، [بل يَشْتَغِلُ بصلاتِهِ] (٢٤). كما قالَ النَّبِىُّ -صلى اللَّه عليه وسلم-: "إنَّ في الصَّلَاةِ لَشُغْلًا". مُتَّفَقٌ عليه (٢٥). ولا يَسْجُدُ إذا فَرَغَ مِن الصلاةِ، وقال أبو حنيفَة: يَسْجُدُ [لأنَّ سببَ السُّجودِ وُجِدَ، وامْتَنَع من السُّجودِ لمُعارِضٍ، فإذا زال المُعارِضُ سجَد. ولَنا، أنه] (٢٦) لوْ تَرَكَ السُّجودَ لتِلَاوَتِهِ في الصَّلاةِ لم يَسْجُدْ [بعدَها، فلِئَلَّا يسْجدَ لحُكْمِ تِلَاوتِه أوْلَى. وعن أحمدَ، رواية أُخْرَى، في المُسْتَمِع إذا كان في صلاةِ تَطوُّعٍ، أنَّه يسجدُ؛ سواءٌ كان التَّالِى في صلاةٍ أخرى، أو لم يكُنْ. والأوَّلُ أصَحُّ؛ لأنَّه ليس بإمامٍ له، فلا يسجدُ بتلاوتِه، كما لو كان في فَرْضٍ.] (٢٧)
= الحفاظ ٢/ ٥٤٩ كتابا في الضعفاء، كما تجد بعض آثاره، في تاريخ التراث العربى ١/ ١/ ٢٦٢، ٢٦٣.(٢٠) سقط من: م. ويأتى ما يخص الأمى فيما بعد.(٢١) في الأصل: "الخبر".(٢٢) سقط من: م.(٢٣) بعد هذا في م: "وإن قرأ الأمى سجدة فعلى القارىء المستمع السجود معه؛ لأن القراءة ليست بركن في السجود". وتقدم إلا قوله: "لأن القراءة ليست بركن في السجود".(٢٤) سقط من: الأصل.(٢٥) تقدم في صفحة ٨٨.(٢٦) في م: "عند فراغه، وليس بصحيح فإنه".(٢٧) في م: "إذا فرغ، فلأن لا يسجد بحكم سماعه أولى، وهذا الحكم إن كان التالى في غير صلاة والمستمع في الصلاة".
