بَابُ الْخُطْبَةِ وَالصَّلَاةِThe Sermon (Khutbah) and the Prayer
۱ قوله: الخطبة فروع الخطبة يشتمل على فروض وسُنَن. أما الفروض فشيئان الوقت، وهو ما بعد الزوال وقبل الصلاة، حتى لو خطب قبل الزوال، أو بعد الصلاة لا يجوز. وأما السنن فخمسة عشر : الطهارة حتى كره من الجنب والمحدث، والقيام واستقبال القوم بوجهه، والقعود قبل الخطبتين. قاله أبو يوسف والبداية بـ «الحمد لله، والثناء عليه بما هو أهله، وكلمتا الشهادة، والصلاة على النبي ، والموعظة، والتذكرة، وقراءة القرآن، وتاركها مسيء، والجلوس بين الخطبتين، وإعادة التحميد والثناء على الله تعالى في الخطبة الثانية، وزيادة الدعاء للمسلمين والمسلمات في الثانية، وتخفيف الخطبتين بقدر سُور من طوال المفصل. وأما الخطيب فمن السُّنَن فيه طهارته واستقباله بوجهه إلى القوم، وترك السلام من وقت خروجه إلى دخوله في الصلاة، وترك الكلام. قاله العلامة العيني في شرح الهداية». وقال في «الدر المختار» ويكره تكلمه فيها إلا لأمر بمعروف؛ لأنه منها.
وَقَوْلِ اللهِ عَزَّ وَجَلَّ: فَاسْعَوْا إِلَى ذِكْرِ اللهِ٢ ، وَقَوْلِهِ: وَتَرَكُوْكَ قَائما (الجمعة: ۹ ، وَقَوْلِهِ: فَإِذَا قُضِيَتِ الصَّلَوةُ فَانتَشِرُوا (الجمعة: ١٠)
٢ قوله : إلى ذكر الله : أي إلى الخطبة عند الجمهور. واستدل أبو حنيفة على أن الخطيب إذا اقتصر على «الحَمْدُ الله» جاز. قاله في المدارك».
1 His statement: "The Sermon (Khutbah)" – The branches of the sermon include obligations (furood) and recommended acts (sunan). As for the obligations, there are two: the timing, which is after the sun passes its zenith (after Dhuhr) and before the prayer. Thus, if one delivers the sermon before the zenith or after the prayer, it is not valid. As for the recommended acts, there are fifteen: purification (taharah), to the extent that it is disliked for someone in a state of major impurity (junub) or minor impurity (hadath) to deliver it; standing; facing the people with his face; sitting before the two sermons. This was stated by Abu Yusuf. The sermon should begin with "Alhamdulillah" (Praise be to Allah) and praising Him as He deserves, the two testimonies (Shahadatayn), sending blessings upon the Prophet (ﷺ), admonition (maw'izah), reminders (tadhkirah), recitation of the Quran, and neglecting this is improper. Sitting between the two sermons, repeating the praise and glorification of Allah in the second sermon, increasing the supplication for Muslim men and women in the second sermon, and keeping the two sermons brief, equivalent to the length of some long chapters of the Mufassal (short chapters of the Quran). As for the preacher (khatib), among the recommended acts for him are purification, facing the people with his face, refraining from greeting (salam) from the time he leaves his house until he enters the prayer, and refraining from speaking. This was stated by Al-Allamah Al-Ayni in Sharh Al-Hidayah. It was also stated in "Al-Durr Al-Mukhtar" that it is disliked for him to speak during the sermon except for enjoining good (amr bil ma'ruf), as it is part of the sermon.
And the statement of Allah, the Exalted: "So proceed to the remembrance of Allah" 2 (62:9), and His statement: "And they left you standing" (62:9), and His statement: "And when the prayer is concluded, disperse" (62:10).
2 His statement: "To the remembrance of Allah" – meaning, to the sermon according to the majority. Abu Hanifah argued that if the preacher confines himself to saying "الحَمْدُ لله" it is sufficient. This was stated in "Al-Madarik."
وَعَنْ أَنَسٍ (رضي الله عنه) أَنَّ النَّبِيَّ للهِ كَانَ يُصَلِّي الْجُمُعَةَ حِيْنَ تَمِيلُ۳ الشَّمْسُ. رَوَاهُ الْبُخَارِيُّ.
Anas (may Allah be pleased with him) narrated that the Prophet (ﷺ) used to pray the Jumu'ah (Friday prayer) when the sun declined. 3 [Narrated by Bukhari]
Notes / الحواشي
3 His statement: "When the sun declines, etc." – Al-Allamah Al-Shami said: It is decisively stated in "Al-Ashbah" from the chapter of rulings that it is not recommended to delay it (i.e., to wait for the heat to subside), and matching the time of the predecessors in every aspect is not a condition. Al-Allamah Al-Ayni said: They stated that delaying the Jumu'ah prayer is recommended due to the severe consequence of missing it and because people come early to it, so they are not harmed by the heat.
۳ قوله: حين تميل الشمس إلخ : قال العلامة الشامي: جزم في الأشباه من فن الأحكام أنه لا يُسَنُّ لها الإبراد وموافقة الخلف لأصله من كل وجه ليس بشرط. وقال العلامة العيني: قالوا : ندب الإبراد في الجمعة؛ لشدة الخطر في فواتها، ولأن الناس يبكرون إليها، فلا يتأذون بالحر.
وَعَنْ سَهْلِ بْنِ سَعْدٍ (رضي الله عنه) قَالَ: مَا كُنَّا نَقِيلُ وَلَا نَتَغَدَّى إِلَّا بَعْدَ الْجُمُعَةِ. مُتَّفَقٌ عَلَيْهِ.
Sahl ibn Sa'd (may Allah be pleased with him) narrated: "We would not take a nap nor eat lunch except after Jumu'ah." [Agreed upon]
وَعَنِ السَّائِبِ بْنِ يَزِيدَ (رضي الله عنه) قَالَ : كَانَ النَّدَاءُ يَوْمَ الْجُمُعَةِ أَوَّلُهُ إِذَا جَلَسَ الْإِمَامُ عَلَى الْمِنْبَرِ عَلَى عَهْدِ رَسُولِ اللهِ اللهِ وَأَبِي بَكْرٍ وَعُمَرَ، فَلَمَّا كَانَ عُثْمَانُ وَكَثُرَ النَّاسُ زَادَ النِّدَاءَ الثَّالِثَ عَلَى الزَّوْرَاءِ. رَوَاهُ الْبُخَارِيُّ.
Al-Sa'ib ibn Yazid (may Allah be pleased with him) narrated: "The call (Adhan) on Friday during the time of the Messenger of Allah (ﷺ), Abu Bakr, and Umar (may Allah be pleased with them) was first given when the Imam sat on the pulpit. When Uthman (may Allah be pleased with him) became the Caliph and the people increased, he added a third call at Al-Zawra'." [Narrated by Bukhari]
وَعَنْ جَابِرِ بْنِ سَمُرَةَ (رضي الله عنه) قَالَ: كَانَتْ لِلنَّبِيِّ ﷺ خُطْبَتَانِ، يَجْلِسُ بَيْنَهُمَا، يَقْرَأُ الْقُرْآنَ وَيَذَكَّرُ النَّاسَ، فَكَانَتْ صَلَاتُهُ قَصْدًا وَخُطْبَتُهُ قَصْدًا. رَوَاهُ مُسْلِمٌ.
Jabir ibn Samurah (may Allah be pleased with him) narrated: "The Prophet (ﷺ) used to deliver two sermons and sit between them. He would recite the Quran and remind the people. His prayer was moderate, and his sermon was moderate." [Narrated by Muslim]
وَعَنْ عَمَّارٍ (رضي الله عنه) قَالَ: سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ: إِنَّ طُوْلَ صَلَاةِ الرَّجُلِ وَقِصَرَ خُطْبَتِهِ مَئِنَّةٌ مِنْ فِقْهِهِ، فَأَطِيلُوا الصَّلَاةَ وَاقْصُرُوا الْخُطْبَةَ، وَإِنَّ مِنَ الْبَيَانِ سِحْرًا». رَوَاهُ مُسْلِمٌ.
Ammar (may Allah be pleased with him) narrated: "I heard the Messenger of Allah (ﷺ) say: 'The length of a man's prayer and the brevity of his sermon are a sign of his understanding (of religion). So, lengthen the prayer and shorten the sermon, and indeed, some eloquence is magic.'" [Narrated by Muslim]
وَعَنْ جَابِرٍ (رضي الله عنه) قَالَ: كَانَ رَسُوْلُ اللهِ ﷺ إِذَا خَطَبَ احْمَرَّتْ عَيْنَاهُ وَعَلَا صَوْتُهُ وَاشْتَدَّ غَضَبُهُ حَتَّى كَأَنَّهُ مُنْذِرُ جَيْشِ، يَقُوْلُ: صَبَّحَكُمْ وَمَسَّاكُمْ، وَيَقُوْلُ: بُعِثْتُ أَنَا وَالسَّاعَةُ كَهَاتَيْنِ وَيَقْرُنُ بَيْنَ إِصْبَعَيْهِ السَّبَّابَةِ وَالْوُسْطَى». رَوَاهُ مُسْلِمُ.
Jabir (may Allah be pleased with him) narrated: "When the Messenger of Allah (ﷺ) delivered a sermon, his eyes would turn red, his voice would rise, and his anger would intensify, as if he were warning an army. He would say: 'The morning is approaching you, and the evening is approaching you.' And he would say: 'I have been sent, and the Hour is like these two,' and he would join his index finger and middle finger." [Narrated by Muslim]
وَعَنْ يَعْلَى بْنِ أَمَيَّةَ (رضي الله عنه) قَالَ : سَمِعْتُ النَّبِيَّ ﷺ يَقْرَأُ عَلَى الْمِنْبَرِ: ﴿وَنَادَوْا يَمَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ (الزخرف : ۷۷). مُتَّفَقٌ عَلَيْهِ.
Ya'la ibn Umayyah (may Allah be pleased with him) narrated: "I heard the Prophet (ﷺ) reciting on the pulpit: 'And they will call, "O Malik, let your Lord put an end to us!" (Az-Zukhruf 43:77)." [Agreed upon]
وَعَنْ أُمَّ هِشَامٍ بِنْتِ حَارَثَةَ بْنِ النُّعْمَانِ (رضي الله عنه) قَالَتْ: مَا أَخَذْتُ {قَ وَالْقُرْءَانِ الْمَجِيدِ} إِلَّا عَنْ لِسَانِ رَسُوْلِ اللهِ ﷺ يَقْرَأُهَا كُلَّ جُمُعَةٍ عَلَى الْمِنْبَرِ إِذَا خَطَبَ النَّاسَ. رَوَاهُ مُسْلِمٌ.
Umm Hisham bint Harithah ibn Al-Nu'man (may Allah be pleased with her) narrated: "I only memorized 'Qaf. By the Glorious Quran' (Qaf 50:1) from the tongue of the Messenger of Allah (ﷺ), as he would recite it every Friday on the pulpit when he addressed the people." [Narrated by Muslim]
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) قَالَ: كَانَ النَّبِيُّ ﷺ يَخْطُبُ خُطْبَتَيْنِ، كَانَ يَجْلِسُ إِذَا صَعِدَ الْمِنْبَرَ حَتَّى يَفْرُغَ - أَرَاهُ الْمُؤَذِّنَ - ثُمَّ يَقُوْمُ۱ فَيَخْطُبُ، ثُمَّ يَجْلِسُ وَلَا يَتَكَلَّم، ثُمَّ يَقَوْمُ فَيَخْطُبُ. رَوَاهُ أَبُوْ دَاوُدَ.
Ibn Umar (may Allah be pleased with him) narrated: "The Prophet (ﷺ) used to deliver two sermons. When he ascended the pulpit, he would sit until the caller (mu'adhdhin) finished, then he would stand and deliver the sermon. Then he would sit and not speak, then he would stand again and deliver the sermon." [Narrated by Abu Dawud]
Notes / الحواشي
1 His statement: "Then he would stand and deliver the sermon" – This refers to the Imam delivering the sermon with a sword in a city conquered by it, such as Makkah. Otherwise, it is not done, as in Madinah. Al-Qahistani narrated from "Ayd Al-Muhit" that holding a staff is a Sunnah, just like standing. This is taken from "Al-Durr Al-Mukhtar" and "Rad Al-Muhtar".
۱ قوله ثم يقوم فيخطب أي يخطب الإمام بسيف في بلدة فتحت به كمكة، وإلا لا كالمدينة. ونقل القهستاني عن عيد المحيط أن أخذ العصا سُنَّة كالقيام، كذا التقطناه من الدر المختار» و«رد المحتار».
وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ جَلَسَ ذَاتَ يَوْمٍ عَلَى الْمِنْبَرِ وَجَلَسْنَا حَوْلَهُ. رَوَاهُ الْبُخَارِيُّ.
Abu Sa'id Al-Khudri (may Allah be pleased with him) narrated that the Prophet (ﷺ) sat on the pulpit one day, and we sat around him. [Narrated by Bukhari]
وَعَنْ جَابِرٍ (رضي الله عنه) قَالَ: لَمَّا اسْتَوَى رَسُوْلُ اللهِ ﷺ يَوْمَ الْجُمُعَةِ عَلَى الْمِنْبَرِ قَالَ: اجْلِسُوا فَسَمِعَ ذَلِكَ ابْنُ مَسْعُوْدٍ فَجَلَسَ عَلَى بَابِ الْمَسْجِدِ، فَرَآهُ رَسُوْلُ اللهِ ﷺ فَقَالَ: تَعَالَ يَا عَبْدَ اللهِ بْنَ مَسْعُوْدٍ». رَوَاهُ أَبُو دَاوُدَ.
Jabir (may Allah be pleased with him) narrated: "When the Messenger of Allah (ﷺ) ascended the pulpit on Friday, he said: 'Sit down.' Ibn Mas'ud (may Allah be pleased with him) heard this and sat at the door of the mosque. The Messenger of Allah (ﷺ) saw him and said: 'Come, O Abdullah ibn Mas'ud.'" [Narrated by Abu Dawud]
وَعَنْ عَمْرِو بْنِ حُرَيْثٍ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ خَطَبَ وَعَلَيْهِ عِمَامَةٌ سَوْدَاءُ قَدْ أَرْخَى طَرَفَيْهَا بَيْنَ كَتِفَيْهِ يَوْمَ الْجُمُعَةِ. رَوَاهُ مُسْلِمٌ.
Amr ibn Huraith (may Allah be pleased with him) narrated that the Prophet (ﷺ) delivered a sermon wearing a black turban, with its ends hanging between his shoulders on Friday. [Narrated by Muslim]
وَعَنْ عَبْدِ اللهِ بْنِ وَهْبٍ قَالَ: سَمِعْتُ مُعَاوِيَةَ بْنَ صَالِحٍ يُحَدِّثُ عَنْ أَبِي الزَّاهِرِيَّةِ عَنْ عَبْدِ اللهِ بْنِ بُسْرٍ (رضي الله عنه) قَالَ: كُنْتُ جَالِسًا إِلَى جَنْبِهِ يَوْمَ الْجُمُعَةِ، فَقَالَ: جَاءَ رَجُلٌ يَتَخَطَّى رِقَابَ النَّاسِ يَوْمَ الْجُمُعَةِ، فَقَالَ لَهُ رَسُوْلُ اللهِ ﷺ: «اجْلِسُ فَقَدْ آذَيْتَ وَآنَيْتَ . رَوَاهُ الطَّحَاوِيُّ. وَرَوَى النَّسَائِيُّ وَأَبُوْ دَاوُدَ بِإِسْنَادٍ جَيِّدٍ نَحْوَهُ.
وَقَالَ الطَّحَاوِيُّ: أَفَلَا تَرَى أَنَّ رَسُوْلَ اللهِ ﷺ أَمَرَ فِي هَذَا الْحَدِيْثِ هَذَا الرَّجُلَ بِالْجُلُوسِ، وَلَمْ يَأْمُرْهُ بِالصَّلَاةِ.
Abdullah ibn Wahb reported: "I heard Mu'awiyah ibn Salih narrating from Abu Al-Zahriyyah from Abdullah ibn Busr (may Allah be pleased with him) who said: 'I was sitting next to him on Friday when a man came stepping over people's necks. The Messenger of Allah (ﷺ) said to him: "Sit down, for you have caused harm and delayed."'" [Narrated by Al-Tahawi]
Al-Nasa'i and Abu Dawud also narrated it with a Jayyid (good) chain.
Al-Tahawi said: "Do you not see that the Messenger of Allah (ﷺ) commanded this man to sit and did not command him to pray?"
وَعَنْ جَابِرٍ (رضي الله عنه) قَالَ: جَاءَ سُلَيْكَ الْغِطْفَانِيُّ وَرَسُوْلُ اللهِ ﷺ قَاعِدُ عَلَى الْمِنْبَرِ، فَقَعَدَ سُلَيْكَ قَبْلَ أَنْ يُصَلِّي، فَقَالَ لَهُ رَسُولُ اللهِ ﷺ: «أَرَكَعْتَ رَكْعَتَيْنِ؟ قَالَ: لَا ، قَالَ: «قُمْ فَارْكَعْهُمَا». رَوَاهُ النَّسَائِيُّ فِي سُنَنِهِ الْكَبِيْرِ، وَبَوَّبَ فِيْهِ عَلَى هَذَا الْحَدِيْثِ، وَقَالَ: بَابُ الصَّلَاةِ قَبْلَ الْخُطْبَةِ».
Jabir (may Allah be pleased with him) narrated: "Sulayk Al-Ghatafani came while the Messenger of Allah (ﷺ) was sitting on the pulpit. Sulayk sat down before praying, so the Messenger of Allah (ﷺ) said to him: 'Did you pray two rak'ahs?' He said: 'No.' He said: 'Stand up and pray them.'" [Narrated by Al-Nasa'i in his Sunan Al-Kubra, and he titled a chapter on this hadith: "Chapter on Prayer Before the Sermon."]
وَعَنْ أَنَسٍ (رضي الله عنه) ، قَالَ: دَخَلَ رَجُلُ الْمَسْجِدَ وَرَسُوْلُ اللهِ ﷺ يَخْطُبُ، فَقَالَ لَهُ النَّبِيُّ : «قُمْ فَارْكَعْ رَكْعَتَيْنِ وَأَمْسَكَ عَنِ الْخُطْبَةِ حَتَّى فَرَغَ مِنْ صَلَاتِهِ. رَوَاهُ الدَّارَ قُطْنِيُّ.
وَفِي رِوَايَةٍ لَهُ عَنِ احْمَدَ بْنِ حَنْبَلٍ عَنْ مُعْتَمَرٍ عَنْ أَبِيْهِ قَالَ: جَاءَ رَجُلٌ وَالنَّبِيُّ ﷺ يَخْطُبُ، فَقَالَ: «يَا فُلَانُ، أَصَلَّيْتَ؟ قَالَ: لَا ، قَالَ: «قُمْ فَصَلَّ» ثُمَّ انْتَظَرَهُ حَتَّى صَلَّى.
Anas (may Allah be pleased with him) narrated: "A man entered the mosque while the Messenger of Allah (ﷺ) was delivering the sermon. The Prophet (ﷺ) said to him: 'Stand up and pray two rak'ahs.' He paused the sermon until the man finished his prayer." [Narrated by Al-Daraqutni]
In another narration by Al-Daraqutni from Ahmad ibn Hanbal from Mu'tamir from his father: "A man came while the Prophet (ﷺ) was delivering the sermon. He said: 'O so-and-so, have you prayed?' The man said: 'No.' He said: 'Stand up and pray.' Then he waited for him until he prayed."
وَعَنْ مُحَمَّدِ بْنِ قَيْسٍ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ حَيْثُ أَمَرَهُ أَنْ يُصَلِّي رَكْعَتَيْنِ أَمْسَكَ عَنِ الْخُطْبَةِ حَتَّى فَرَغَ مِنْ رَكْعَتَيْهِ، ثُمَّ عَادَ إِلَى خُطْبَتِهِ. رَوَاهُ ابْنُ أَبِي شَيْبَةَ.
Muhammad ibn Qays (may Allah be pleased with him) narrated that when the Prophet (ﷺ) commanded a man to pray two rak'ahs, he paused the sermon until the man finished his two rak'ahs, then he resumed his sermon. [Narrated by Ibn Abi Shaybah]
وَعَنْ عُقْبَةَ بْنِ عَامِرٍ (رضي الله عنه) قَالَ : الصَّلَاةُ - وَالْإِمَامُ عَلَى الْمِنْبَرِ - مَعْصِيَةٌ. رَوَاهُ الطَّحَاوِيُّ، وَفِيهِ عَبْدُ اللهِ بْنُ لَهِيعَةَ، وَثَقَهُ أَحْمَدُ، وَكَفَى بِهِ ذَلِكَ.
Uqbah ibn Amir (may Allah be pleased with him) narrated: "Praying while the Imam is on the pulpit is an act of disobedience." [Narrated by Al-Tahawi] The chain includes Abdullah ibn Lahi'ah, whom Ahmad considered reliable, and that is sufficient.
وَعَنْ ثَعْلَبَةَ بْنِ أَبِي مَالِكِ الْقُرَظِي أَنَّ جُلُوسَ الْإِمَامِ عَلَى الْمِنْبَرِ يَقْطَعُ الصَّلَاةَ. رَوَاهُ الطَّحَاوِيُّ بِإِسْنَادٍ صَحِيحٍ.
Tha'labah ibn Abi Malik Al-Qurazi reported: "The Imam sitting on the pulpit invalidates the prayer." [Narrated by Al-Tahawi with a Sahih chain]
وَعَنِ ابْنِ شِهَابٍ فِي الرَّجُلِ يَدْخُلُ الْمَسْجِدَ يَوْمَ الْجُمُعَةِ وَالْإِمَامُ يَخْطُبُ قَالَ: يَجْلِسُ وَلَا يُسَبِّحُ أَيْ لَا يُصَلِّي رَوَاهُ الطَّحَاوِيُّ بِإِسْنَادٍ صَحِيحٍ.
فَقَدْ رَوَيْنَا فِي هَذِهِ الْآثَارِ أَنَّ خُرُوْجَ الْإِمَامِ يَقْطَعُ الصَّلَاةَ، وَأَنَّ عَبْدَ اللهِ بْنَ صَفْوَانَ جَاءَ وَعَبْدُ اللهِ بْنُ الزُّبَيْرِ يَخْطُبُ، فَجَلَسَ وَلَمْ يَرْكَعْ، فَلَمْ يُنْكِرْ ذَلِكَ عَلَيْهِ عَبْدُ اللهِ بْنُ الزُّبَيْرِ وَلَا مَنْ كَانَ يَحْضُرُهُ مِنْ أَصْحَابِ رَسُوْلِ اللهِ ﷺ وَتَابِعِيْهِمْ، ثُمَّ قَدْ كَانَ شُرَيْحُ يَفْعَلُ ذَلِكَ.
Jabir (may Allah be pleased with him) narrated: "When a man enters the mosque on Friday and the Imam is delivering the sermon, he should sit and not engage in any form of prayer (i.e., not offer voluntary prayers)." [Narrated by Al-Tahawi with a Sahih chain of narration]
It has been narrated in these reports that the Imam's appearance interrupts prayer, and when Abdullah ibn Safwan came while Abdullah ibn Zubair (may Allah be pleased with him) was delivering the sermon, he sat down without performing any voluntary prayer. Abdullah ibn Zubair (may Allah be pleased with him) and none of the companions of the Messenger of Allah ﷺ or their followers objected to it. Moreover, it was the practice of Shuraih (may Allah have mercy on him).
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ : قَالَ رَسُولُ اللهِ ﷺ: «إِذَا ثُوبَ بِالصَّلَاةِ فَلَا يَسْعَى إِلَيْهَا أَحَدُكُمْ، وَلَكِنْ لِيَمْشِ وَعَلَيْهِ السَّكِينَةُ وَالْوَقَارُ، صَلِّ مَا أَدْرَكْتَ وَاقْضِ۱ مَا سَبَقَكَ». رَوَاهُ مُسْلِمٌ.
Abu Huraira (may Allah be pleased with him) narrated: The Messenger of Allah ﷺ said: "When the prayer call is given, do not run to it, but walk calmly and with dignity. Pray what you can catch, and make up what you missed." 1 [Narrated by Muslim]
Ibn al-Humam said: "What was narrated: 'Whoever catches a rak'ah of the Friday prayer adds another rak'ah to it, otherwise he prays four rak'ahs,' is not established." As for the wording in Al-Mishkat, if it is considered authentic, there is no indication that this proves the permissibility of the difference in opinion. The meaning of 'If you miss the two rak'ahs, then pray four' means that if one did not catch any of the two rak'ahs, he should pray the Zuhr prayer, meaning there is no makeup for the Friday prayer. This is summarized from Al-Marqat.
Notes / الحواشي
1 The statement: "Make up what you missed" and its explanation in Sharah al-Minya: "Whoever catches the Imam in the prayer, he prays with him what he has caught, and completes the Friday prayer with him, even if he catches it while the Imam is in the tashahhud (testification) or in the prostration of forgetfulness (Sujood as-Sahw)." Muhammad said: "If one catches the Imam during the second bowing (ruku'), he continues the Friday prayer with him, but if he catches it later, he prays the Zuhr prayer instead of the Friday prayer." The author of Al-Hidaya said: "The wording of the Hadith has been narrated by the six major Hadith collections in their books from Abu Salama from Abu Huraira (may Allah be pleased with him), who reported that the Messenger of Allah ﷺ said: 'When the prayer is established, do not rush to it, but walk calmly and with dignity. Pray what you catch, and make up for what you missed.' And in one narration: 'Complete what you missed.'"
۱ قوله: واقض ما سبقك وفي شرح المنية»: من أدرك الإمام فيها صلى معه ما أدرك، وبنى عليه الجمعة وإن أدركه في التشهد أو سجود السهو. وقال محمد: إن أدرك معه ركوع الثانية بنى عليها الجمعة، وإن أدركها فيما بعد ذلك بنى عليها الظهر. قال صاحب الهداية»: لهما إطلاق قوله أخرجه الستة في كتبهم عن أبي سلمة عن أبي هريرة قال: قال رسول الله ﷺ : إذا أقيمت الصلاة فلا تأتوها وأنتم تسعون والتوها تمشون، وعليكم السكينة. فما أدركتم فَصَلُّوا، وما فاتكم فأتموا ، وفي رواية: فاقضوا». وقال ابن الهمام: وما رواه: من أدرك ركعة من الجمعة أضاف إليها ركعة أخرى، وإلا صلى أربعا، لم يثبت. وأما لفظ المشكاة على تقدير ثبوته فلا دلالة له على صحة المخالفة؛ لأن معنى من فاتته الركعتان فليصل أربعا أي من لم يدرك شيئا منهما فليصل الظهر، أي لا قضاء الجمعة، ملخص من «المرقاة».
وَعَنْهُ (رضي الله عنه) عَنِ النَّبِيَّ ﷺ قَالَ: «ائْتُوا الصَّلَاةَ وَعَلَيْكُمُ السَّكِينَةَ، فَصَلُّوْا مَا أَدْرَكْتُمْ وَاقْضُوا مَا سَبَقَكُمْ». رَوَاهُ أَبُوْ دَاوُدَ.
وَفِي رِوَايَةٍ لَهُ: «وَلِيَقْضِ»، وَرَوَى أَحْمَدُ عَنْهُ: وَمَا فَاتَكُمْ فَاقْضُوا وَرَوَاهُ ابْنُ أَبِي شَيْبَةَ بِسَنَدٍ جَيْدٍ عَنْ أَبِي ذَرٍّ، وَالْبَيْهَقِيُّ بِسَنَدٍ لَا بَأْسَ بِهِ.
Abu Huraira (may Allah be pleased with him) also reported that the Messenger of Allah ﷺ said: "Come to the prayer with calmness, pray what you catch, and make up for what you missed." [Narrated by Abu Dawood]
In another narration, it was said: "Make up for what you missed." Ahmad narrated from him: "What you missed, make up for it." This was also narrated by Ibn Abi Shaiba with a Sahih chain of narration from Abu Dhar, and Al-Bayhaqi narrated it with a chain that is acceptable.
وَعَنْ عَبْدِ اللهِ بْنِ مَسْعُوْدٍ (رضي الله عنه) قَالَ: كَانَ النَّبِيُّ ﷺ إِذَا اسْتَوَى عَلَى الْمِنْبَرِ اسْتَقْبَلْنَاهُ بِوُجُوْهِنَا. رَوَاهُ التَّرْمِذِيُّ.
وَفِي الْمَبْسُوْطِ»: يُسْتَحَبُّ لِلْقَوْمِ أَنْ يَسْتَقْبِلُوا الْإِمَامَ عِنْدَ الْخُطْبَةِ. وَعَنْ أَبِي حَنِيفَةَ رَحْمَةُ اللهِ عَلَيْهِ أَنَّهُ كَانَ إِذَا فَرَغَ الْمُؤَذِّنُ مِنْ أَذَانِهِ أَدَارَ وَجْهَهُ إِلَى الْإِمَامِ.
Abdullah ibn Mas'ud (may Allah be pleased with him) narrated: When the Prophet ﷺ would ascend the pulpit, we would face him with our faces. [Narrated by Al-Tirmidhi]
In Al-Mabsut, it is stated: It is recommended for the congregation to face the Imam when he is delivering the sermon. Abu Hanifa (may Allah have mercy on him) used to turn his face toward the Imam after the muezzin finished the adhan.
وَعَنْ عَلِيِّ بْنِ ثَابِتٍ (رضي الله عنه) كَانَ لهُ إِذَا خَطَبَ اسْتَقْبَلَهُ أَصْحَابُهُ بِوُجُوْهِهِمْ. ذَكَرَهُ ابْنُ بَطَالٍ فِي شَرْحِ الْبُخَارِيّ. لَكِنَّ الرَّسْمَ الْآنَ أَنَّهُمْ يَسْتَقْبِلُوْنَ الْقِبْلَةَ لِلْحَرَجِ فِي تَسْوِيَةِ الصُّفُوفِ لِكَثْرَةِ الرِّحَامِ، كَذَا فِي شَرْحِ الْهَدَايَةِ لِلسُّرُوْجِي، قَالَهُ فِي غُنْيَةِ الْمُسْتَمْلِي». وَقَالَ الْعَلَامَةُ الْعَيْنِيُّ: قَالَ ابْنُ الْمُنْذِرِ: وَهَذَا - أَيْ اسْتِقْبَالُهُمُ الْإِمَامَ - كَالْإِجْمَاعِ.
Ali ibn Thabit (may Allah be pleased with him) narrated: When the Prophet (ﷺ) gave a sermon, his companions would face him with their faces. Ibn Battal mentioned this in the explanation of Al-Bukhari. However, the practice now is for people to face the Qiblah to avoid difficulty in straightening the rows due to the large number of people. This is mentioned in the explanation of Al-Hidaya by Al-Surugi. Al-‘Ayni said that Ibn Al-Mundhir said this practice (facing the Imam) is like an ijma’ (consensus).
وَعَنْ عُمَارَةَ بْنِ رُوْيْبَةَ (رضي الله عنه) أَنَّهُ رَأَى بِشْرَ بْنَ مَرْوَانَ عَلَى الْمِنْبَرِ رَافِعًا يَدَيْهِ، فَقَالَ: قَبَّحَ اللهُ هَاتَيْنِ الْيَدَيْنِ، لَقَدْ رَأَيْتُ رَسُوْلَ اللهِ ﷺ مَا يَزِيدُ عَلَى أَنْ يَقُوْلُ بِيَدِهِ هَكَذَا، وَأَشَارَ بِإِصْبَعِهِ الْمُسَبَّحَةِ. رَوَاهُ مُسْلِمٌ.
'Umara ibn Ruwaybah (may Allah be pleased with him) narrated that he saw Bishr ibn Marwan on the pulpit raising his hands, and he said: "May Allah curse these two hands! I saw the Messenger of Allah ﷺ never raising his hands except in this manner," and he pointed with his finger. [Narrated by Muslim]
Notes / الحواشي
۱ قوله: فرجالا : استدل الشافعية بـ «رجالا على صحة صلاة الخائف ماشيا، فلما صح يفترض عنده وقت المسايفة أيضا. وأجاب علماؤنا أنه جمع راجل بمعنى الكائن على رجليه، ولو واقفا؛ فإنه مشترك معنوي بين الماشي والواقف. ولما كان المشي عملا كثيرًا ولم يدل نص على تجويزه كان مفسدًا للصلاة؛ للإطلاق. ولما لم يصح ماشيا تؤخر وقت الجز و المسايفة، كما أخر يوم الأحزاب، وقد نزلت صلاة الخوف قبل ذلك في ذات الرقاع»، كما نقله في روحالمعاني عن أبي إسحاق وغيره أهل السير. قاله في بيان القرآن».