Nasai

Hadith Commentary:
In this hadith, along with the mention of the reward for various animals, the chicken and the egg are also mentioned.

Regarding this, Hazrat Maulana Shaykh al-Hadith Ubaidullah Sahib Mubarakpuri states:
“And the problematic aspect is the mention of the chicken and the egg, because sacrificial offerings are not made from them. The answer given is that this is from the aspect of *mushakalah* (correspondence), that is, naming something with the name of its associate, and here by ‘offering’ is meant charity, as indicated by the word *qurb* in another narration, and charity with both of them is permissible.”
(Mir‘at, vol. 2, p. 293)

That is, the mention of the chicken and the egg has also come, even though they are not sacrificed. The answer given is that their mention here is from the aspect of *mushakalah*, meaning to give something a name that is the name of its associate. Here, by sacrifice is meant giving charity, as indicated by the word *qurb* found in some narrations, and in seeking nearness to Allah (qurbah), both of these things can also be given in charity.

The Imam of the hadith scholars has established from this hadith that those performing prayer should listen attentively to the sermon, because even the angels listen attentively to the sermon.

According to the Shafi‘is, speaking during the sermon is disliked (makruh), but not forbidden (haram).

According to the Hanafis, both prayer and speech are prohibited during the sermon.

Some have said that idle worldly talk is prohibited, but remembrance (dhikr) or supplication (du‘a) is not prohibited, and Imam Ahmad rahimahullah has said that whoever hears the sermon—that is, the sermon’s voice reaches him—it is prohibited for him; for one who does not hear it, it is not prohibited.

Shawkani has written that the view of the Ahl al-Hadith is that one should remain silent during the sermon.

Sayyid Allamah has said that *Tahiyyat al-Masjid* (the greeting prayer of the mosque) is an exception: if a person enters the mosque while the sermon is ongoing, he should perform two rak‘ahs of *Tahiyyat al-Masjid*.

Similarly, if the Imam speaks out of necessity, as is reported in authentic ahadith.

In the narration of Muslim, it is further mentioned that he should perform two light rak‘ahs of *Tahiyyat al-Masjid*.

This is the evidence of the Ahl al-Hadith and Imam Ahmad that *Tahiyyat al-Masjid* should be performed during the sermon.

From the hadith, it is derived that the Imam may speak out of necessity during the sermon, and this is the translation of the chapter heading.

By “light” is meant that he should not prolong the recitation.

It does not mean that he should perform them hastily.

Hadith Commentary:
(1)
Shah Waliullah rahimahullah writes that according to this hadith, the angels listen to the Friday sermon (khutbah) attentively and with focus; therefore, other people should all the more listen attentively, because human beings have been made responsible (mukallaf) for worship, whereas the angels are not obligated (mukallaf) to worship Allah.

(2)
When should those present refrain from conversation? The hadith indicates that when the imam begins the sermon (khutbah), it is impermissible for people to be engaged in conversation and the like, because the emphasis on attentive listening can only apply after the sermon has begun. The Hanafi position, however, is that it is impermissible to be engaged in conversation from the moment the imam comes out (for the sermon).

In this regard, a weak (da‘if) hadith is also presented, the chain of which we will discuss later.
(Fath al-Bari: 2/523)

In light of this hadith, listening to the Friday sermon is obligatory (wajib). However, if necessary, the imam may say something or assign a task to someone during the sermon; there is no restriction on this.
And Allah knows best.

Hadith Commentary:
➊
This hadith mentions those angels who record the names of those coming to the mosque on the day of Jumu‘ah and present them before Allah, but when the imam sits on the pulpit to begin the sermon (khutbah), they end their duty.

➋
From this hadith, it is understood that those who arrive at the time of the commencement of the sermon or after it begins are deprived of the additional reward of Jumu‘ah. Therefore, we should pay special attention to this aspect.

865. Commentary:

➊ In this hadith, the prayer refers to the Friday prayer (Salat al-Jumu‘ah). The author has also interpreted the general prayer as referring to the Friday prayer, because some narrations indicate the virtue of coming early for every prayer. “If they knew what is in coming early...” etc. [سنن النسائي ، الأذان ، حدیث : 672]

➋ In the narration, the word «يُهْدِي» is used, which refers to sending an animal to the Haram so that it may be slaughtered there and nearness to Allah may be attained. Here, it is used metaphorically in the sense of charity, because chickens and eggs are not sacrificed, although reward is certainly attained through them. Some people, by taking the meaning of sacrifice, have tried to establish the sacrifice of a chicken from this hadith, but how and from where will an egg be slaughtered? To oppose the consensus of the majority of scholars (jumhur ahl al-‘ilm) with such absurd issues and to make oneself a spectacle is not appropriate. To deduce rulings merely from words, disregarding the context and overall perspective, often leads to misguidance. Therefore, it is necessary to keep in view the methodology and interpretation of the majority of the noble Companions (radi Allahu anhum) and the Followers (Tabi‘in).

1388. Commentary:

➊ The purpose of the hadith is that the difference in the rewards for those who come is according to the times and hours, meaning that there is a specific time set for the reward of a camel. Whoever comes during this period will receive the reward of a camel. However, it is possible that even within this period, those who come earlier will be entitled to the reward for giving a superior camel in charity, while those who come later will receive the reward for an inferior camel, and those who come in between will receive the reward for an average camel. The same calculation applies to the rest of the animals. The more one delays, the less the reward will be. And Allah knows best.

➋ The researcher of the book has declared the mentioned narration weak in its chain of transmission, while other scholars have written regarding it that the mention of «عصفور» (bird) is munkar (rejected). The preserved word is «دجاجة» (hen). The rest of the narration is acceptable as evidence. Shaykh al-Albani rahimahullah has declared the word "asfur" (bird) as munkar and the word "dajajah" (hen) as preserved, and has graded the rest of the narration as hasan sahih (good and authentic). Therefore, in light of the evidences, this view appears to be the strongest. And Allah knows best. For further details, see: [صحیح سنن النسائي للألباني ، رقم : 1386 ، و ذخیرة العقبی شرح سنن النسائي : 164-162/16]

1386. Commentary:

➊ “The angels” refers to those specific angels who are appointed solely to record the names and rewards of those who arrive before the Friday prayer (Jumu‘ah). (Generally, the angels who record deeds are writing at all times.) Then, these angels also listen to the sermon (khutbah). This demonstrates the greatness of Jumu‘ah, which is why this day is called “Shahid” in the Noble Qur’an. If, however, the general “Kiraman Katibin” (the noble recording angels) are meant, then there would be a special register for those who arrive before the sermon on Jumu‘ah, which is closed as soon as the sermon begins. This highlights the great virtue of those who arrive early, as the angels come and sit at the doors to record their attendance. «ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ﴾ ۔
➋ ”سب سے پہلے آنے والا“ بعض علماء کا خیال ہے کہ فرشتوں نے خطبے سے پہلے کچھ اوقات مقرر کر رکھے ہوں گے ۔ ان اوقات کے لحاظ سے لوگوں کے درجات بنتے ہوں گے ورنہ ظاہراً تو یہ معلوم ہوتا ہے کہ سب سے پہلے آنے والے صرف چھ سات افراد کے نام لکھے جاتے ہیں مگر یہ درست نہیں کیونکہ ممکن ہے بیک وقت کئی افراد داخل ہوں ، لہٰذا اوقات کا تقرر ہو گا مگر ان اوقات کی تفصیل کسی حدیث میں نہیں آئی ۔ یہی وجہ ہے کہ علماء کے مابین اس بارے میں اختلاف ہے ۔ جمعے کے لیے جلدی نکلنا بالاتفاق مستحب ہے لیکن اختلاف صرف اس بات میں ہے کہ حدیث میں وارد پانچ گھڑیوں سے مراد کیا ہے ؟ کیا پانچ یا چھ گھڑیوں سے مقصود صرف وقت کے چند اجزاء ہیں یا وہ معروف گھڑیاں ہیں جن میں دن رات 24 گھنٹوں میں تقسیم ہوتے ہیں؟ جمہور علماء و فقہاء اس سے مراد معروف زمانی ساعات (گھنٹے ) لیتے ہیں ۔ امام شافعی ، امام احمد ، سفیان ثوری اور امام ابوحنیفہ رحمہم اللہ وغیرہ کی یہی رائے ہے ۔ ایک دن میں بارہ گھڑیاں ہوتی ہیں جیسا کہ اس کی تائید حضرت جابر رضی اللہ عنہ کی حدیث سے ہوتی ہے کہ جمعے کے دن کی بارہ گھڑیاں ہوتی ہیں ۔ اس کی سند صحیح ہے ۔ [سنن أبي داود ، لاصلاة ، حدیث : 1048 ، و صحیح سنن أبي داود (مفصل) للألباني ، حدیث : 963] اس لحاظ سے ان کے ہاں سورج کے بلند ہونے سے پہلی گھڑی کا آغاز ہو جاتا ہے ۔ اس طرح زوال شمس تک ، وقت کے اس دورانیے کو پانچ گھڑیوں میں تقسیم کر لیا جائے ، خواہ پہلی گھڑی گھنٹے پر مشتمل ہو یا سوا یا ڈیڑھ گھنٹے پر کیونکہ گرمی سردی کے اعتبار سے وقت کے لحاظ سے گھڑیوں میں کمی بیشی ہوتی رہتی ہے لیکن دن کبھی بارہ گھڑیوں سے کم نہیں ہوتا ۔ اس طرح پہلی گھڑی میں آنے والے افراد ، خواہ تعداد میں زیادہ ہی ہوں ، وہ اونٹ کی قربانی کا ثواب پائیں گے ۔ اسی طرح ترتیب وار دیگر گھڑیوں میں آنے والے حضرات بھی اسی حساب سے ثواب میں شریک ہوں گے ۔ ”الساعۃ“ کے عرف میں بھی یہی معنیٰ متبادر ہیں ۔ دوسرا موقف امام مالک رحمہ اللہ اور بعض شوافع کا ہے ۔ ان کے نزدیک احادیث میں وارد ساعات سے مراد معروف گھڑیاں نہیں بلکہ زوال کے بعد چند لحظات یا لمحات ہیں ، یعنی زوال کے بعد چھٹی گھڑی کے یہ چند اجزاء یا لمحات ہوتے ہیں جن میں فرشتے آنے والوں کے ترتیب وار نام لکھتے ہیں ۔ اس دعوے کی ان کے پاس چند دلیلیں ہیں : پہلی دلیل : حدیث میں لفظ «راح» (past tense) is used, which means to go or depart after the sun’s zenith (zawal). From this, it is understood that encouragement is given to leave after zawal, not at the beginning of the day. The answer to this is that the word “raaha” is not used exclusively for going after zawal, but can be applied to going at any time; this is the usage in the dialect of the people of Hijaz, as Imam Zuhri rahimahullah has stated. Therefore, whether the journey is at the beginning of the day, at the end, or at night, this word is used for it, and restricting it to the time after zawal is not correct.

Second evidence: The word «الھجر» occurs in the hadith, and instead of “saa‘aat” (hours), the word «ثم» is used in this hadith, which means that people come one after another, and there is no mention of clocks. And it is derived from «المھجر ، تھجیر», which means the exact time of noon, called “al-hajirah” in Arabic. This also shows that the beginning of the day is not meant. The answer to this is that the narrations in which “saa‘aat” are mentioned are detailed, and the hadith transmitted with the word «ثم» is ambiguous. According to the principle, the ambiguous is interpreted in light of the detailed; that is, the clarification found in the detailed narration must be taken. Therefore, the narrations transmitted with the explicit mention of “as-saa‘aat” take precedence. Moreover, in all the chains and narrations, not only the word «الھجر» is found, but Ibn Hajar rahimahullah states that in some, the word «غدا» and in others «المتعجل», as well as words like “those who hasten” are also found. This determines the meaning of the word «المھجر». Furthermore, in the lexicon, this word also comes in the sense of “tabkeer” (early arrival) and “ta‘jeel” (hastening), which shows that although it can mean going out at the exact time of noon or in intense heat, in light of the lexicon, the meaning of “tabkeer” and “ta‘jeel” cannot be excluded. In fact, overall, it is used here in this latter meaning.

Third evidence: The word «الساعة» does not mean the well-known “hour” but refers to a portion or segment of time. In Urdu, it is translated as “ghari” (moment), which is general, whether it covers a short or long period. Therefore, it can mean moments or instants. The answer to this can be given in three ways:
➊ Legally, there is mention of dividing a day into twelve hours, as found in the hadith of Sunan Abi Dawud. This can be used to support the issue under discussion.
➋ In common usage, the immediate meaning of “as-saa‘ah” is what the majority intend.
➌ If “as-saa‘aat” referred only to a few moments of the sixth hour, then what would be the meaning of the Prophet’s (sallallahu alayhi wa sallam) mention of five hours? This shows that what is meant are the five hours that are part of the twelve hours of the day, whether it is hot or cold, and the day encompasses them.

Fourth evidence: If the “saa‘aat” mentioned in the hadith do not refer to a few moments or instants, then it would necessitate that these hours are lengthy, which would eliminate the distinction between those who come earlier and later, and would result in equality in virtue among those who arrive one after another during these hours. For example, if the first hour consists of one or one and a quarter hours, it is possible that four or eight or ten people may arrive one after another during this hour. The same could happen in the other hours, or it is highly likely. Do all those who arrive during this hour receive the reward of sacrificing a camel, or only those who arrive first? To avoid this objection, Imam Malik rahimahullah and others interpret these as a few moments or instants. The answer to this objection is that although all those who arrive one after another in the first hour receive the reward of sacrificing a camel, as mentioned in the hadith, this does not necessitate complete equality in every respect. Rather, the one who arrives first receives the reward of sacrificing a fat, healthy camel, the next receives a lesser reward, and the one after that receives the reward of sacrificing a weaker or lesser camel. That is, the difference and distinction is not in the essence of the camel itself, but in its qualities, and equality is only in the essence, as mentioned. This is the correct understanding. Interpreting the hadith in this way removes the objection. And Allah knows best.

Fifth evidence: The practice of the people of Madinah was contrary to this. They did not come at the beginning of the day, nor was this the practice of the Companions radi Allahu anhum. Therefore, if the “saa‘aat” in the hadith are taken to mean the hours as the majority do, then despite their intense desire for good deeds, the Companions radi Allahu anhum would not attend at the beginning of the day. This indicates that here “saa‘aat” refers to a few brief moments of the sixth hour after zawal. The answer to this is that the people of Madinah are not the entire Ummah, so their agreement or lack of practice does not constitute proof or consensus. Moreover, going to the mosque at the beginning of the day is not an obligatory act; in fact, some other religious matters or interests may be more important and virtuous than this, so it can be left and is permissible. This does not mean that such hastening was considered disliked or impermissible among them. Certainly, a person who, after performing the Fajr prayer, remains engaged in remembrance at the same place and, after sunrise, prays two rak‘ahs, is far more virtuous and rewarded than one who only prays the Ishraq prayer. Similarly, a person who, after Fajr, performs ritual bath (ghusl), prepares himself, prays Ishraq, and sits waiting for Jumu‘ah prayer, is certainly more virtuous than one who arrives at the mosque only a few moments before the khatib arrives. According to the hadith, such a person waiting is considered to be in a state of prayer. Undoubtedly, the virtue of such a person should not be denied. The legitimacy of such actions is derived from general evidences and hadiths. The absence of practice or narration from a Companion or Tabi‘i does not invalidate it. And Allah knows best.

Sixth evidence: If the “saa‘aat” in the hadith are taken to mean astronomical hours, then it would necessitate the khatib’s arrival before zawal. That is, if the time from sunrise to the imam’s arrival is divided into five hours, then the imam’s arrival after the fifth hour, as mentioned in the hadith, would be at the beginning of the sixth hour, which is before zawal. According to the majority, Jumu‘ah prayer before zawal is not valid. However, for those who consider it permissible, this hadith is not problematic but rather supports their view. Hafiz Ibn Hajar rahimahullah, in response to this objection, writes: In no narration of this hadith is it mentioned that the imam comes out at the beginning of the day; it is possible that the first hour is for bathing and preparing for Jumu‘ah, and coming to the mosque is at the beginning of the second hour. Thus, in terms of the day, it would be the second hour, but in terms of going, it would be the first. Therefore, the last moments of the fifth hour would coincide with the initial moments of zawal. [فتح الباري : 368/2] In summary, from the above discussion, it is clear that the position of Imam Malik rahimahullah is less preferred. The arguments of the majority of scholars are stronger and more reasonable. Although, in light of the Qur’an and Sunnah, it is difficult to precisely define the “saa‘aat” mentioned in the hadith, the opinion of the majority is stronger compared to the opposing view. This is also the conclusion of Shaykh al-Albani rahimahullah. And Allah knows best. For further details, see: [إحکام الأحکام شرح عمدة الأحکام لابن دقیق العبد ، مع حاشیة العدة : 531-522/2 ، وزاد المعاد : 407-399/1 بتحقیق شعیب الأرناؤط ، و فتح الباري : 370-366/2 ، رقم الحدیث : 881 ، و مرعاة المفاتیح : 295-293/2 ، طبعه أولی ، و موسوعه فقھیه از حسین بن عوده : 362/2]

➌ Those who arrive after the register is closed are deprived of the reward of precedence, but they still receive the reward for attending Jumu‘ah, listening to the sermon, participating in the prayer, and engaging in remembrance and supplication, etc. However, there is a difference in ranks.

➍ Some people use this hadith to argue that the sacrifice of a chicken is also permissible, but if this reasoning is accepted, then the permissibility of sacrificing an egg would also have to be accepted, which even they do not acknowledge. Therefore, this reasoning is incorrect. The sacrifices mentioned in this hadith refer to the reward and recompense that is obtained by giving these things in charity. For this reason, some people interpret «مھدی» as “the one who gives charity.” In any case, whatever meaning is taken, deriving the permissibility of sacrificing a chicken or an egg from this is completely wrong.

➎ One should not hesitate to give even the smallest thing in the way of Allah. Even a small thing given with sincerity brings great reward and recompense with Allah. The Noble Prophet (sallallahu alayhi wa sallam) said: “Save yourselves from the Fire, even if it be with half a date (in charity).” [صحیح البخاري ، الزکاة ، حدیث : 1417]

Commentary:
Benefits and Issues:

➊
The importance of the Friday prayer (Jumu‘ah) with Allah is so great
that special angels descend to record the names of those who attend it.

➋
Those who arrive earlier have a higher rank with Allah.
Therefore, their reward is also greater.

➌
This special reward is granted to those
who reach the mosque before the sermon (khutbah) begins.
Those who arrive after the sermon has started will receive the reward of listening to the sermon
and the reward of the Friday prayer (Jumu‘ah) as well,
but they will not receive that special reward
which is reserved for those who come early.

➍
Listening to the sermon (khutbah) is also a great virtue.
Even the angels listen to the sermon attentively.

➎
During the sermon, the angels stop recording names.
This indicates that it is not appropriate to engage in any unrelated activity during the sermon.

➏
In some narrations, instead of (al-muhdi),
the words (ka-annama qarraba) are used. (Sahih al-Bukhari, al-Jumu‘ah, Chapter: The Virtue of Jumu‘ah, Hadith: 881)
From this, some people have misunderstood that just as on the occasion of Eid al-Adha, camels, cows, rams, and goats, etc., are sacrificed,
it is also permissible to sacrifice chickens and eggs.
This opinion is incorrect because for the sacrifice of Eid, the terms udhiyah and adahi are specific,
from which the verb dahha comes.
Qarraba means to present something to attain closeness to Allah.
This can include sacrificing an animal on the occasion of Eid al-Adha,
and it can also mean presenting an animal, cash, food, or anything else as charity.
This has no connection with udhiyah.

Benefit:
In this hadith, the virtue of coming early for the Friday (Jumu‘ah) prayer on the day of Jumu‘ah has been mentioned.