Muwatta Malik (Qasim)

Hadith Authentication (Takhrij al-Hadith):
[وأخرجه أحمد 485/2، من حديث مالك به ورواه مسلم 851/12، من حديث ابي الزنادبه]

Jurisprudential Explanation (Tafaqquh):
➊ In [مصنف ابن ابي شيبه 126/2 ح 5309], it is narrated with an authentic chain from Isma'il bin Abi Khalid (trustworthy) that I saw Ibrahim al-Nakha'i rahimahullah speaking to a man on the day of Jumu'ah while the Imam was delivering the sermon.
● This action of Ibrahim al-Nakha'i is rejected due to its opposition to the hadith, or it is interpreted as being in an extremely severe state of necessity. And Allah knows best.
● It is narrated from Abu al-Haytham al-Muradi (truthful) that the Imam was delivering the sermon on the day of Jumu'ah when I greeted Ibrahim (al-Nakha'i) with salam, but he did not reply to my greeting. [مصنف ابن ابي شيبه 121/2 ح 5268 وسنده صحيح]
◄ It is understood from this that the action of Ibrahim al-Nakha'i of speaking on the day of Jumu'ah is abrogated.

➋ Sayyiduna Abu Hurairah radi Allahu anhu said: When the Imam is delivering the sermon on the day of Jumu'ah and someone says to another, "Be quiet," then that person has engaged in idle (invalid) speech. [ابن ابي شيبہ 126/2 ح 5308 وسنده صحيح]

➌ It is narrated from Tha'labah bin Abi Malik al-Qurazi rahimahullah that when (Sayyiduna) Umar radi Allahu anhu would stand to deliver the (Jumu'ah) sermon, we would become silent, and then none of us would speak. [الموطأ 103/1 ح 229 وسندہ صحيح، الزهري صرح بالسماع]

➍ Sayyiduna Abdullah bin Umar radi Allahu anhuma saw that the Imam was delivering the sermon on the day of Jumu'ah and two men were talking, so he threw pebbles at them so that they would become silent. [الموطأ 104/1 ح 231 وسندہ صحیح]
● It is understood from this that sometimes it is permissible to enjoin good and forbid evil with force, provided that the one using force is himself a sound-believing scholar and has the support of those in authority.

➎ Regarding the person who enters the mosque after the Imam has come out on the day of Jumu'ah, Hakam bin 'Utaybah and Hammad bin Abi Sulayman said: He should give salam and the people will reply. If he sneezes and says "Alhamdulillah," then the people will reply to him (by saying "Yarhamuk Allah"). [مصنف ابن ابي شيبه 120/2 ح 5620 وسنده صحيح، نحو المعنيٰ بتصرف يسير]
● It is better that the one coming from outside does not give salam during the sermon on the day of Jumu'ah, and if people do reply, they should do so by gesture. And Allah knows best.

➏ A man replied to a sneezer during the sermon on the day of Jumu'ah, so Sa'id bin al-Musayyib forbade him from doing so in the future. [الموطأ رواية الي مصعب الزهري 171/1 ح 442 وسنده صحيح، مصنف ابن ابي شيبه121/2 ح 5266 وسنده صحيح]

➐ For further jurisprudence of the hadith, see [الموطأ حديث: 13، و أبوداود 1112،، ورواه البخاري 934، و مسلم 851]

Hadith Commentary:
(1)
Warning someone during the sermon about a harmful animal or guiding a blind person is not included in this prohibition; however, it is better even in such situations to act as much as possible through gestures.
(2)
"Laghw" means to be engaged in meaningless or futile activity.
(3)
A person who speaks during the sermon can be stopped by gesture as well; therefore, stopping verbally is a futile and useless act.
In the hadith, there is a strict prohibition against silencing someone who talks or converses during the sermon. Thus, the Messenger of Allah (sallallahu alayhi wa sallam) said that whoever instructs someone to be silent, his Friday (Jumu‘ah) is not established.
Hafiz Ibn Hajar (rahimahullah) has written that such a person is deprived of the reward of Jumu‘ah, however, the obligation (fard) will still be considered fulfilled.
(Fath al-Bari: 2/533)

Hadith Commentary: Benefits and Issues: The words of the adhan should be repeated along with the adhan, and this and other supplications are to be recited after the adhan. The wording of Ibn Rumh (“wa ana ashhadu”) indicates that this can be recited along with the words of testimony (shahadah).

Another argument and its answer: In the hadiths, after hearing the adhan, it is mentioned to repeat the words of the mu’adhdhin. In place of (ḥayya ‘alaṣ-ṣalāh or ḥayya ‘alal-falāḥ), it is prescribed to say (lā ḥawla wa lā quwwata illā billāh), and then the listener is instructed to send blessings (salat) upon the Noble Prophet sallallahu alayhi wa sallam after the adhan. However, some individuals have written, referencing fiqh books, that upon hearing for the first time: (ashhadu anna Muḥammadan rasūlullāh), it is recommended (mustahabb) to say (qarrat ‘aynī bika yā Rasūlallāh).

Allamah Shami, in Radd al-Muhtar 1/293 (Maktabah Majidiyyah, Quetta), has supported this by quoting a hadith from al-Maqāṣid al-Ḥasanah of al-Sakhawi, and then, referencing al-Jarrahi, has transmitted: (lam yaṣiḥ fī al-marfu‘ min kulli hādhā shay’un) — when the hadith itself is not authentic, how can it be used as support? And in al-Maqāṣid al-Ḥasanah (Dar al-Kitab al-‘Arabi, p. 450), another hadith is mentioned, but the narration cited by Ibn ‘Abidin is not present, and what Mulla ‘Ali Qari said after Sakhawi’s statement is not correct.

A biased Hanafi scholar, ‘Abd al-Fattah Abu Ghuddah, in another book of Mulla ‘Ali Qari rahimahullah (Kitab al-Maṣnū‘ fī Ma‘rifat al-Ḥadīth al-Mawḍū‘), Maktabah al-Matbu‘at al-Islamiyyah, Aleppo, p. 169, footnote 2, expresses great astonishment at the statement of Allamah Qari: (wa idhā thabata raf‘ahu ilā al-Ṣiddīq fa-yakfī al-‘amal bihi! li-qawlihi ‘alayhi al-ṣalātu wa al-salām: ‘alaykum bi-sunnatī wa sunnat al-khulafā’ al-rāshidīn) — and writes: (fa-kāna ta‘qqubuhu lā ma‘nā lahu illā al-khaṭa’ idhā lam yaṣiḥ isnādahu ilā Abī Bakr) — that this objection has no basis except error, because its attribution to Abu Bakr radi Allahu ‘anhu is not authentic. And Abu Ghuddah has written regarding Tahtawi’s argument: (huwa kalām mardūd bimā qālahu al-ḥuffāẓ) — and regarding Mulla ‘Ali Qari: (yaṭību lahu fī kathīrin min al-ta‘aqqubāt ḥubb al-istidrāk wa-law bi-ta’wīl ba‘īd lā yaqūmu ‘alayhi dalīl) — that he, out of fondness for objection, often resorts to far-fetched interpretations without any evidence (p. 170).

And Allamah al-Ṣabbāgh has written in the footnote 316 of al-Mawḍū‘āt al-Kubrā: (kayfa yaqūlu al-mu’allif idhā thabata wa-qad dhakara qabla qalīl annahu lā yaṣiḥ?) — How can the author say “if it is established” when just a little earlier he himself said it is not authentic? And according to Imam Ibn Taymiyyah rahimahullah, in the book al-Firdaws, there are many fabricated (mawḍū‘) hadiths. (Minhāj al-Sunnah: 3/17)

And in the hadith, the listener is instructed to send blessings (salat) after responding to the adhan, and it is clear that the listener responds to the adhan quietly and also recites salat quietly. However, some individuals have included the mu’adhdhin in this ruling and then established that the mu’adhdhin should recite salat loudly before and after the adhan.

And the strange thing is that this reality has been acknowledged. From the statements of Allamah Sakhawi and Allamah ‘Alai, it has become clear that reciting salat and salam after the adhan began in the eighth century Hijri by the order of Sultan Salah al-Din Abu al-Muzaffar, and from the end of the fourteenth century, salat and salam began to be recited before or after the adhan of all five prayers.

(Sharh Sahih Muslim Urdu: 1/1093, Allamah Ghulam Rasul Sa‘idi)

The question is: If this is a good deed, as is claimed to be proven from Allah’s words ﴿wa-f‘alū al-khayr﴾, then why was this good not known to any Companion, Tabi‘i, hadith scholar, or Imam until 781 Hijri? And then, when it was known, it was to a king? Sending blessings and salutations (salat and salam) is a desirable act, and love and devotion to the Messenger of Allah sallallahu alayhi wa sallam is a requirement and sign. The question is about this specific manner and form, for which there is no proof in the religion. And the decisive statement regarding this is the saying of Abdullah ibn ‘Umar radi Allahu ‘anhuma, which Allamah Sa‘idi himself has quoted: A man sitting beside Ibn ‘Umar radi Allahu ‘anhuma sneezed and said (al-ḥamdu lillāh wa al-salāmu ‘alā Rasūlillāh). Ibn ‘Umar radi Allahu ‘anhuma said: I say, praise is due to Allah, and peace is for the Messenger of Allah sallallahu alayhi wa sallam, but the Messenger of Allah sallallahu alayhi wa sallam did not teach us to respond to a sneeze in this way. The Messenger of Allah sallallahu alayhi wa sallam taught us to say:

(al-ḥamdu lillāh ‘alā kulli ḥāl)

After this, Allamah Sa‘idi writes: The reason that person said (al-ḥamdu lillāh wa al-salāmu ‘alā Rasūlillāh) after sneezing was not that he loved the Messenger of Allah sallallahu alayhi wa sallam more than Ibn ‘Umar radi Allahu ‘anhuma, nor was it that Ibn ‘Umar radi Allahu ‘anhuma, out of hatred, was forbidding him from reciting salat after sneezing. His only intent was that the acts of worship which the Messenger of Allah sallallahu alayhi wa sallam has legislated and prescribed should be performed exactly as they were legislated, without any addition or alteration, and that adhering to them as they are is following the Messenger and remaining attached to the community of the Companions radi Allahu ‘anhum ajma‘in. To add anything before or after them from one’s own opinion is, in any case, not praiseworthy.

(Sharh Sahih Muslim Urdu: 1/1095)

And before this, it has already been acknowledged: For ten years in the presence of the Messenger of Allah sallallahu alayhi wa sallam, the adhan was given in Madinah Munawwarah; for thirty years during the era of the Rightly Guided Caliphs, the adhan was given; and for a hundred years during the era of the Companions and Tabi‘in, the adhan was given, and at no time was salat (salutations) recited aloud before or after the adhan as a separate act. And for eight centuries, Muslims continued to give the adhan in this manner.

(1/1094)

The question is: Why has there now arisen a need for amendment and addition? If, in the name of goodness, permission is given to add to the religion in this way, then this process will never stop. And the meaning and purpose of (kullu bid‘atin ḍalālah) — “every innovation is misguidance” — will be lost, because every innovation is invented in the name of goodness. Someone might say: Calling the adhan is a symbol of the religion and a proclamation of the religion’s manifesto; the adhan is given for the gathering of Jumu‘ah prayer, and there is an even greater gathering on the two ‘Eids, so what is the harm in giving the adhan for them? Reciting the Qur’an is a good deed, so what is the harm in reciting it aloud in the silent prayers? Reciting salat (salutations) is a praiseworthy act, so what is the harm in reciting it during the standing, bowing, or prostration of prayer? Prayer is the pillar of the religion and a very virtuous act, so what is the harm in making the rak‘ahs of Maghrib four, and those of Fajr also four? When did you say not to make Maghrib four rak‘ahs, or not to add to Fajr? In this way, in the name of goodness, keep adding whatever you wish, and as proof, say: Allah’s command is: ﴿wa-f‘alū al-khayr﴾ — “Do good deeds.”

In summary, the religion is that whatever the Prophet sallallahu alayhi wa sallam did, it should be done in the same way, without any addition or subtraction from oneself, nor should any specific manner or form be invented for any act.

English Commentary:
1:
That is, he did not attain the virtue of Jumu‘ah (Friday prayer), rather he was deprived of it.
This does not mean that his prayer itself was not valid, because there is consensus on the fact that his Jumu‘ah prayer will be considered performed.
However, he will be deprived of the virtue of Jumu‘ah.
From this hadith, it is understood that the Friday sermon (khutbah) should be listened to with full concentration and attention,
and during the sermon, no inappropriate action should be done.

1112. Commentary:
During the sermon, one should listen to the preacher, and it is the preacher’s responsibility to observe the people and to fulfill the duty of enjoining good and forbidding evil (amr bil ma‘ruf wa nahi ‘anil munkar). Silencing someone, although it is enjoining good, is not permitted for the listener. Except in the case where the preacher is not attentive to this matter or is negligent, then the listener may silence the person by means of a gesture; if the person does not understand the gesture, then he may prohibit him with extremely brief words. [كذا فى عون المعبود]

1578. Commentary: This hadith pertains to the Friday sermon (khutbah al-Jumu‘ah), as is explicitly mentioned in some narrations with the specification of the day of Jumu‘ah. However, here Imam sahib rahimahullah’s reasoning is based on the generality of the phrase (wal-imam yakhṭub) “and the imam is delivering the sermon.” It appears that, according to him, the sermon of the ‘Eid prayer is akin to the Friday sermon, and thus listening to it is also necessary. However, in hadith 1572, permission is reported regarding listening or not listening to the ‘Eid sermon. Therefore, to analogize the ‘Eid sermon to the Friday sermon, or to consider them equivalent, is an invalid analogy (qiyas ma‘ al-fariq), because listening to the Friday sermon is obligatory (wajib), and it is not correct to analogize a non-obligatory act to an obligatory one. ‘Allamah Sindhi rahimahullah has attempted to answer this, the gist of which is that whoever wishes to leave may do so, but for those who remain seated, listening to the ‘Eid sermon is necessary, and speaking during the sermon is not permissible. However, this reconciliation is questionable, because the principle is that if a text is absolute (mutlaq), it is interpreted in light of the restricted (muqayyad) text, and this is the case here, because in one version of this very hadith, the restriction of the day of Jumu‘ah is present, from which it is understood that silence is only necessary during the Friday sermon, and the warning mentioned in the hadith is also related only to the Friday sermon. However, there is no difference of opinion that listening to the ‘Eid sermon with attention and focus is recommended (mustahabb). And Allah knows best. For details, see: (Dhakheerat al-‘Uqba Sharh Sunan al-Nasa’i: 17/205)

➋ Forbidding with the tongue is prohibited because sometimes the noise of those trying to silence others exceeds that of the one speaking, therefore, one should use gestures so that tranquility is maintained during the sermon.

➌ “You have done a futile act,” meaning you have wasted the reward of your Friday, because engaging in idle acts during the Friday sermon nullifies the reward.

1402. Commentary:

➊ There is a large gathering in Jumu‘ah (Friday prayer). If even minor conversation were permitted, it would lead to noise and commotion; therefore, speech has been absolutely prohibited, to the extent that one should not even silence someone else verbally, because often the noise made by those silencing others exceeds that of those who are talking, and it becomes a case of “not just one, but two.” However, if absolutely necessary, one may silence someone by gesture.

➋ The Hanafis use this as evidence that if one cannot even say “be quiet,” then how can one perform prayer during the sermon? The answer is that this (speaking) is a vain act. Is prayer also vain? (We seek refuge with Allah.) Furthermore, prayer is recited quietly, so there is no noise. Speaking causes noise, and the narrations regarding prayer are explicit commands. Can such explicit narrations be rejected by such general arguments?

➌ “Engaged in vain talk,” thus its reward is lost, meaning the obligation has been fulfilled, but the virtue of Jumu‘ah has not been attained. It is as if one has performed the Zuhr prayer. This does not mean that even the obligation has not been fulfilled, because the sermon is not identical to the prayer itself. And Allah knows best.

Benefits and Issues:
➊ The sermon (khutbah) should be listened to in complete silence.

➋ It is prohibited to talk to anyone or to respond to someone’s speech during the sermon.

➌ If, during the sermon, someone among the attendees needs to say something necessary to the imam, it is permissible. For example, a person came during the sermon and requested the Messenger of Allah (sallallahu alayhi wa sallam) to supplicate for rain, and on the following Friday, during the sermon, a request was made to supplicate for the cessation of rain. (Sahih al-Bukhari, al-Jumu‘ah, Chapter: Seeking rain during the sermon on Friday, Hadith: 933) Similarly, the Messenger of Allah (sallallahu alayhi wa sallam) spoke to Sulayk al-Ghatafani (radi Allahu anhu), as will be mentioned in the next chapter. However, to keep the listeners attentive, repeatedly asking them questions and having them respond collectively in a loud voice or chanting slogans is not correct.

Hadith Authentication (Takhrij al-Hadith):
[وله لون آخر فى الموطأ رواية أبى مصعب : 437، ● و أخرجه النسائي فى المجتبيٰ 188/3، ح 1578، من حديث عبدالرحمٰن بن القاسم عن مالك، و أبوداود 1112، من حديث مالك به، ورواه البخاري 934، و مسلم 851، من حديث شهاب به]
Jurisprudential Understanding (Tafaqquh):
➊ During the sermon (khutbah), it is not permissible for the listeners to speak to one another, but it is permissible to speak to the imam if there is a necessity, as is established by other evidences.
➋ Whoever arrives during the sermon (khutbah) must perform two units (rak‘ahs) of prayer. See: [صحيح بخاري 931، 930، 1166، و صحيح مسلم 875]
➌ According to Hakam ibn ‘Utaybah and Hammad ibn Abi Sulayman, after the arrival of the preacher (khatib) on the day of Jumu‘ah, it is permissible to greet (say salam) and to reply to it, and to say “alhamdulillah” upon sneezing and to reply to it. See: [مصنف ابن ابي شيبه 120/2 ح 5260 و سنده صحيح]
● And in light of the statement of Ibrahim al-Nakha‘i, it is also permissible not to reply to salam in this situation. See: [مصنف ابن ابي شيبه 121/2 ح 5268 وسنده صحيح]
➍ For further details, see: [الموطأ حديث 333، و مسلم 851]

Takhrij:
«أخرجه أحمد:1 /230.* مجالد بن سعيد ضعيف من جهة سوء حفظه وحديث ((إذا قلت لصاحبك أنصت....)) أخرجه البخاري، الجمعة، حديث:934، ومسلم، الجمعة، حديث:851.»©

Explanation:
The narration reported from Ibn Abbas (radi Allahu anhuma) has been declared weak in its chain by our esteemed researcher. However, from other narrations it is established that those performing the prayer should listen to the Friday sermon (khutbah) with complete calm, tranquility, concentration, and attentiveness.
No kind of inappropriate action should be done; even if someone commits the folly of speaking or conversing, he should not be stopped.
Full attention to the contents of the sermon is obligatory.

Benefit:
From this hadith, it is established that speaking to the person sitting next to you during the Friday sermon is tantamount to forfeiting the reward of Jumu'ah; therefore, one should listen to the Friday sermon with full concentration and complete attention.