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الفتح الربانی
Fath al-Rabbani
أبواب الأذ كار الواردة عقب الصلاةChapters on the Remembrances after Prayer
بَابُ النَّهْيِ مِنَ الْكَلَامِ فِي الصَّلَاةِChapter on the Prohibition of Speaking During Prayer
Hadith 1887
اُردوEn
عَنْ مُعَاوِيَةَ بْنِ الْحَكَمِ السُّلَمِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ: بَيْنَا نَحْنُ نُصَلِّي مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ إِذْ عَطَسَ رَجُلٌ مِنَ الْقَوْمِ، فَقُلْتُ: يَرْحَمُكَ اللَّهُ، فَرَمَانِي الْقَوْمُ بِأَبْصَارِهِمْ فَقُلْتُ: وَاثُكَلَ أُمِّيَاهْ! مَا شَأْنُكُمْ تَنْظُرُونَ إِلَيَّ؟ قَالَ: فَجَعَلُوا يَضْرِبُونَ بِأَيْدِيهِمْ عَلَى أَفْخَاذِهِمْ فَلَمَّا رَأَيْتُهُمْ يُصَمِّتُونَنِي، لَكِنِّي سَكَتُّ، فَلَمَّا صَلَّى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ فَبِأَبِي هُوَ وَأُمِّي مَا رَأَيْتُ مُعَلِّمًا قَبْلَهُ وَلَا بَعْدَهُ أَحْسَنَ تَعْلِيمًا مِنْهُ، وَاللَّهِ! مَا كَهَرَنِي وَلَا شَتَمَنِي وَلَا ضَرَبَنِي، قَالَ: ((إِنَّ هَٰذِهِ الصَّلَاةَ لَا يَصْلُحُ فِيهَا شَيْءٌ مِنْ كَلَامِ النَّاسِ هَٰذَا، إِنَّمَا هِيَ التَّسْبِيحُ وَالتَّكْبِيرُ وَقِرَاءَةُ الْقُرْآنِ)) أَوْ كَمَا قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ، فَقُلْتُ: يَا رَسُولَ اللَّهِ! إِنَّا قَوْمٌ حَدِيثُ عَهْدٍ بِالْجَاهِلِيَّةِ وَقَدْ جَاءَ اللَّهُ بِالْإِسْلَامِ، وَإِنَّ مِنَّا قَوْمًا يَأْتُونَ الْكُهَّانَ، قَالَ: ((فَلَا تَأْتُوهُمْ))، قُلْتُ: إِنَّ مِنَّا قَوْمًا يَتَطَيَّرُونَ، قَالَ: ((ذَلِكَ شَيْءٌ يَجِدُونَهُ فِي صُدُورِهِمْ فَلَا يَصُدَّنَّهُمْ))، قُلْتُ: إِنَّ مِنَّا قَوْمًا يَخُطُّونَ، قَالَ: ((كَانَ نَبِيٌّ يَخُطُّ فَمَنْ وَافَقَ خَطَّهُ فَذَلِكَ))، قَالَ وَكَانَتْ لِي جَارِيَةٌ تَرْعَى غَنَمًا (فَذَكَرَ قِصَّتَهَا)
Sayyiduna Muawiyah bin Hakam Sulami (may Allah be pleased with him) says: Once we were performing prayer with the Messenger of Allah (peace and blessings be upon him), when suddenly a man sneezed, and I said to him, "Yarhamukallah (may Allah have mercy on you)." Because of this, the people started staring at me. I said to them, "Woe to my mother, what has happened to you that you are looking at me?" The people began striking their hands on their thighs. When I saw that they were making me silent (I wanted to say something), but I remained silent. When the Messenger of Allah (peace and blessings be upon him) finished the prayer, may my parents be sacrificed for you, I have never seen a better teacher before or after you in teaching than you, O Messenger of Allah (peace and blessings be upon him). By Allah! You neither scolded me, nor spoke harshly to me, nor beat me. The Messenger of Allah (peace and blessings be upon him) said: Verily, this prayer is such that nothing from the speech of people is correct in it. It is only glorification (tasbih), magnification (takbir), and recitation of the Qur'an. Or as the Messenger of Allah (peace and blessings be upon him) said. I said: O Messenger of Allah! We are people who are close to the time of ignorance, now Allah Almighty has granted us Islam, but some of us go to soothsayers and fortune-tellers (what do you say about this)? The Messenger of Allah (peace and blessings be upon him) said: Do not go to them. I said: And some of us take evil omens? The Messenger of Allah (peace and blessings be upon him) said: People feel such things in their hearts, but it should not prevent them from doing anything. I said: Some of us draw lines? The Messenger of Allah (peace and blessings be upon him) said: There was a prophet who used to draw lines, so whoever's line coincided with his, it was correct. I said: And I have a slave-girl who used to graze sheep, ... ... . Then he mentioned her incident.
Brief Explanation
Benefits: … From these ahadith it is established that speaking during the prayer is forbidden (haram). On this issue, the scholars are unanimously agreed that if someone deliberately speaks during the prayer, his prayer will be invalid, provided that he is aware of this ruling. However, there is a difference of opinion regarding the one who speaks during the prayer out of forgetfulness or ignorance. The preferred opinion is that such a person’s prayer is not affected. This is the view of Imam Malik, Imam Shafi’i, Imam Ahmad, and the majority of the scholars. The evidences for this opinion are as follows:
(1) The aforementioned hadith of Sayyiduna Mu’awiyah bin Hakam Sulami radi Allahu anhu, according to which the Prophet sallallahu alayhi wa sallam taught the one who spoke out of ignorance about this issue and did not command him to repeat the prayer, even though the ruling of the prohibition of speaking during prayer had already been established before this incident.
(2) The hadith regarding the story of Dhu’l-Yadayn, according to which the Prophet sallallahu alayhi wa sallam, out of forgetfulness, ended the prayer with salam after two rak’ahs of Zuhr or Asr and also spoke, but despite this, he only performed two more rak’ahs. If speaking out of forgetfulness invalidated the prayer, the Prophet sallallahu alayhi wa sallam would have declared the first two rak’ahs invalid and performed four rak’ahs anew. The details of this hadith will come in the chapter on prostrations of forgetfulness (sujud as-sahw), in the section regarding giving salam after two rak’ahs and the story of Dhu’l-Yadayn. This incident occurred after the seventh year of Hijrah, whereas the prohibition of speaking during prayer had already been established before the second year of Hijrah.
(3) The statement of the Prophet sallallahu alayhi wa sallam: “Indeed, Allah has pardoned for my ummah mistakes, forgetfulness, and what they are compelled to do.” (Ibn Majah: 2043) … The Prophet sallallahu alayhi wa sallam said: Indeed, Allah the Exalted has lifted the sin from my ummah for mistakes, forgetfulness, and what they are forced to do.
However, Imam Abu Hanifah and some other scholars are of the opinion that speaking during the prayer out of forgetfulness or ignorance also invalidates the prayer. They have presented in their favor those general evidences which have been mentioned in this chapter. But the reality is that when, in the incidents that occurred after the statement of these evidences, speaking out of forgetfulness or ignorance took place and the prayer was not declared invalid, then the issue should be understood in the light of these specific ahadith. It is also noteworthy that if a fasting person, during Ramadan, eats or drinks out of forgetfulness, then according to the Ahl al-Hadith as well as the Hanafis, his fast is not affected, even though eating and drinking during the obligatory fast is forbidden just like speaking during the prayer. In summary, if someone speaks during the prayer out of forgetfulness or ignorance, the prayer is not affected; otherwise, it will be invalid. A person naturally senses a bad omen from something, and there is no accountability upon him for this, but if such a feeling occurs, one should not let it affect or disrupt the normal course of life due to fear of harm. Reflect on the last part of the blessed hadith: a prophet would draw a line, and if the line matched (the outcome), it would be correct. The preferred meaning is that in the case of agreement, drawing the line would be permissible, but since there is no longer any means to know agreement or disagreement, this practice is now absolutely impermissible.
(1) The aforementioned hadith of Sayyiduna Mu’awiyah bin Hakam Sulami radi Allahu anhu, according to which the Prophet sallallahu alayhi wa sallam taught the one who spoke out of ignorance about this issue and did not command him to repeat the prayer, even though the ruling of the prohibition of speaking during prayer had already been established before this incident.
(2) The hadith regarding the story of Dhu’l-Yadayn, according to which the Prophet sallallahu alayhi wa sallam, out of forgetfulness, ended the prayer with salam after two rak’ahs of Zuhr or Asr and also spoke, but despite this, he only performed two more rak’ahs. If speaking out of forgetfulness invalidated the prayer, the Prophet sallallahu alayhi wa sallam would have declared the first two rak’ahs invalid and performed four rak’ahs anew. The details of this hadith will come in the chapter on prostrations of forgetfulness (sujud as-sahw), in the section regarding giving salam after two rak’ahs and the story of Dhu’l-Yadayn. This incident occurred after the seventh year of Hijrah, whereas the prohibition of speaking during prayer had already been established before the second year of Hijrah.
(3) The statement of the Prophet sallallahu alayhi wa sallam: “Indeed, Allah has pardoned for my ummah mistakes, forgetfulness, and what they are compelled to do.” (Ibn Majah: 2043) … The Prophet sallallahu alayhi wa sallam said: Indeed, Allah the Exalted has lifted the sin from my ummah for mistakes, forgetfulness, and what they are forced to do.
However, Imam Abu Hanifah and some other scholars are of the opinion that speaking during the prayer out of forgetfulness or ignorance also invalidates the prayer. They have presented in their favor those general evidences which have been mentioned in this chapter. But the reality is that when, in the incidents that occurred after the statement of these evidences, speaking out of forgetfulness or ignorance took place and the prayer was not declared invalid, then the issue should be understood in the light of these specific ahadith. It is also noteworthy that if a fasting person, during Ramadan, eats or drinks out of forgetfulness, then according to the Ahl al-Hadith as well as the Hanafis, his fast is not affected, even though eating and drinking during the obligatory fast is forbidden just like speaking during the prayer. In summary, if someone speaks during the prayer out of forgetfulness or ignorance, the prayer is not affected; otherwise, it will be invalid. A person naturally senses a bad omen from something, and there is no accountability upon him for this, but if such a feeling occurs, one should not let it affect or disrupt the normal course of life due to fear of harm. Reflect on the last part of the blessed hadith: a prophet would draw a line, and if the line matched (the outcome), it would be correct. The preferred meaning is that in the case of agreement, drawing the line would be permissible, but since there is no longer any means to know agreement or disagreement, this practice is now absolutely impermissible.
