Nasai

1401. Commentary: In other narrations, it is explicitly stated that the Prophet (sallallahu alayhi wa sallam) was delivering the sermon, therefore the claim of the Hanafis that the sermon had not yet begun is evidence of disregarding the ahadith. Furthermore, the explicit verbal narration of Sahih Muslim, in which the Messenger of Allah (sallallahu alayhi wa sallam) said: "When anyone comes and the imam is delivering the sermon, he should perform two short units of prayer (rak‘ah)." [صحیح مسلم ، الجمعة ، حدیث : 875] rejects every kind of interpretation. Therefore, it is obligatory for the one who arrives to perform two rak‘ah before sitting down. (See also: Hadith: 1396)

Hadith Commentary:
If a person comes during the Friday sermon (khutbah), he should not sit down without first performing two units (rak‘ahs) of the greeting of the mosque (tahiyyat al-masjid) even while the sermon is in progress.
This is an issue that is established as clearly as daylight from the hadith of Jabir ibn ‘Abd Allah, which the Imam of the scholars of hadith (rahimahullah) has cited here.
Imam al-Tirmidhi (rahimahullah) has also narrated this very hadith under the chapter “Regarding the two rak‘ahs if a man comes while the imam is delivering the sermon,” and at the end he states: “This hadith is hasan sahih (good and authentic).” In it, it is clearly stated that the Prophet (sallallahu alayhi wa sallam) ordered a man (named Sulaik) who came during the sermon to perform two rak‘ahs.
In some weak narrations, it is mentioned that when this person performed the two rak‘ahs, the Prophet (sallallahu alayhi wa sallam) had paused his sermon.
This narration, in terms of its chain, is not worthy of being used as evidence, whereas the aforementioned hadith in Sahih al-Bukhari is hasan sahih, in which it is mentioned that the Prophet (sallallahu alayhi wa sallam) was delivering the sermon while the man performed the two rak‘ahs.
Therefore, in comparison, this narration is not valid as evidence.
The Deobandi scholars say that although the Prophet (sallallahu alayhi wa sallam) did indeed order the newcomer to perform two rak‘ahs, the sermon had not yet begun.
This implies that the narrator of the hadith, Jabir ibn ‘Abd Allah (radi Allahu anhu), who explicitly reports “the Prophet (sallallahu alayhi wa sallam) was delivering the sermon to the people on Friday,”
is, Allah forbid, making an incorrect statement, and that the Prophet (sallallahu alayhi wa sallam) had not yet started the sermon.
How audacious it is to consider a Companion of the Messenger (radi Allahu anhu) guilty of falsehood, and to rely on some weak narrations to boldly refute the understanding of the hadith scholars and the explicit statement of Jabir ibn ‘Abd Allah (radi Allahu anhu).
Imam al-Tirmidhi (rahimahullah) has narrated another hadith in this regard from ‘Abd Allah ibn Abi Musrah as follows:
أَنَّ أَبَا سَعِيدٍ الخُدْرِيَّ، دَخَلَ يَوْمَ الجُمُعَةِ وَمَرْوَانُ يَخْطُبُ، فَقَامَ يُصَلِّي، فَجَاءَ الحَرَسُ لِيُجْلِسُوهُ، فَأَبَى حَتَّى صَلَّى، فَلَمَّا انْصَرَفَ أَتَيْنَاهُ، فَقُلْنَا:
رَحِمَكَ اللَّهُ، إِنْ كَادُوا لَيَقَعُوا بِكَ، فَقَالَ:
مَا كُنْتُ لأَتْرُكَهُمَا بَعْدَ شَيْءٍ رَأَيْتُهُ مِنْ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، ثُمَّ ذَكَرَ أَنَّ رَجُلاً جَاءَ يَوْمَ الجُمُعَةِ فِي هَيْئَةٍ بَذَّةٍ، وَالنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَخْطُبُ يَوْمَ الجُمُعَةِ، فَأَمَرَهُ، فَصَلَّى رَكْعَتَيْنِ، وَالنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَخْطُبُ.
That is, Abu Sa‘id al-Khudri (radi Allahu anhu), a Companion of the Messenger of Allah (sallallahu alayhi wa sallam), came to the mosque on Friday while Marwan was delivering the sermon. He stood up to pray (the greeting of the mosque).
Seeing this, the guards came and tried to forcibly prevent him from praying, but he refused and completed his prayer with the salutation. ‘Abd Allah ibn Abi Musrah says that after the prayer, we met Abu Sa‘id al-Khudri (radi Allahu anhu) and said, “Those guards were about to attack you.”
He replied, “I would never have left those two rak‘ahs, no matter what the guards did, because I myself saw the Messenger of Allah (sallallahu alayhi wa sallam) while he was delivering the Friday sermon, and a man entered the mosque in a disheveled state.
The Prophet (sallallahu alayhi wa sallam) ordered him, in that very state, to perform two rak‘ahs.
He prayed while the Prophet (sallallahu alayhi wa sallam) was delivering the sermon.”
Two Upright Witnesses! The statements of both Jabir ibn ‘Abd Allah and Abu Sa‘id al-Khudri (radi Allahu anhuma), both upright witnesses, are before the readers.
After this, to attempt to refute these two Companions by resorting to various interpretations or weak narrations is not befitting of any person of knowledge.
Imam al-Tirmidhi (rahimahullah) further states that both Ibn ‘Uyaynah and ‘Abd al-Rahman al-Muqri‘, these two great scholars, would not omit these two rak‘ahs in the aforementioned situation.
Imam al-Tirmidhi (rahimahullah) has also alluded to other narrations in this regard, among which another narration from Jabir is mentioned in al-Tabarani as follows:
عن جابر قال دخل النعمان بن نوفل ورسول اللہ صلی اللہ علیه وسلم علی المنبر یخطب یوم الجمعة فقال له النبي صلی اللہ علیه وسلم رکعتین وتجوز فیھما فإذا أتی أحدکم یوم الجمعة والإمام یخطب فلیصل رکعتین ولیخففھما کذا في قوت المعتذي وتحفة الأحوذي، ج: 2ص: 264
That is, a certain elder named Nu‘man ibn Nawfal entered the mosque while the Noble Prophet (sallallahu alayhi wa sallam) was delivering the Friday sermon from the pulpit.
He ordered him to stand and perform two rak‘ahs and to make them light, and whenever any of you comes to the mosque in this state, that the imam is delivering the sermon, he should perform two light rak‘ahs before sitting.
Imam al-Nawawi (rahimahullah), the commentator of Sahih Muslim, states:
هَذِهِ الْأَحَادِيثُ كُلُّهَا يَعْنِي الَّتِي رَوَاهَا مُسْلِمٌ صَرِيحَةٌ فِي الدَّلَالَةِ لِمَذْهَبِ الشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ وَفُقَهَاءِ الْمُحَدِّثِينَ أَنَّهُ إِذَا دَخَلَ الْجَامِعَ يَوْمَ الْجُمُعَةِ وَالْإِمَامُ يَخْطُبُ يُسْتَحَبُّ لَهُ أَنْ يُصَلِّيَ رَكْعَتَيْنِ تَحِيَّةَ الْمَسْجِدِ وَيُكْرَهُ الْجُلُوسُ قَبْلَ أَنْ يُصَلِّيَهُمَا وَأَنَّهُ يُسْتَحَبُّ أَنْ يَتَجَوَّزَ فِيهِمَا لِيَسْمَعَ بَعْدَهُمَا الْخُطْبَةَ وَحُكِيَ هَذَا الْمَذْهَبُ عَنِ الْحَسَنِ الْبَصْرِيِّ وَغَيْرِهِ مِنَ الْمُتَقَدِّمِينَ۔
(Tuhfat al-Ahwadhi)
That is, all these ahadith, meaning those narrated by Muslim, explicitly indicate the view of al-Shafi‘i, Ahmad, Ishaq, and the jurists among the scholars of hadith, that if someone enters the mosque on Friday while the imam is delivering the sermon, it is recommended for him to perform two rak‘ahs of the greeting of the mosque, and it is disliked to sit before performing them, and it is recommended to make them light so that he may listen to the sermon afterwards. This is also the view of al-Hasan al-Basri and others among the early scholars.
Imam al-Tirmidhi (rahimahullah) has also mentioned the view of other scholars who do not hold the two rak‘ahs to be necessary, and then Imam al-Tirmidhi (rahimahullah) gives his own verdict in these words:
والقول الأول أصح۔
That is, the first view is more correct, meaning the view of those who hold that the two rak‘ahs should be performed.
Even after this detailed explanation, if anyone considers these two rak‘ahs to be impermissible, then the responsibility is upon him.
Finally, listen also to the noble statement of Hujjat al-Hind, Shah Wali Allah al-Muhaddith al-Dihlawi (rahimahullah). He says:
فَإِذا جاءو الإِمَام يخْطب فليركع رَكْعَتَيْنِ، وليتجوز فيهمَا رِعَايَة لسنة الرَّاتِبَة وأدب الْخطْبَة جَمِيعًا بِقدر الْإِمْكَان، وَلَا تغتر فِي هَذِه الْمَسْأَلَة بِمَا يلهج بِهِ أهل بلدك فَإِن الحَدِيث صَحِيح وَاجِب اتِّبَاعه. (Hujjat Allah al-Balighah, vol. 2, p. 101)
That is, when a worshipper enters the mosque in such a state that the imam is delivering the sermon, he should perform two light rak‘ahs so that both the established sunnah and the etiquette of the sermon are observed as much as possible. Do not be deceived in this matter by what the people of your town say and their opposition to performing these rak‘ahs, for a sahih hadith has been reported on this issue, and it is obligatory to follow it.
And with Allah is success.

Hadith Commentary:
(1)
Allamah Zayn ibn Munir rahimahullah explains the difference in the aforementioned chapter headings with these words: In the first heading, the command to perform two units (rak‘ahs) is conditional upon the imam seeing the person during the sermon and asking him whether he has performed the prayer or not, and all these matters are specific to the preacher (khatib).
The second heading pertains to the one who enters the mosque, that he should perform two units during the sermon and then sit to listen to the sermon.
Imam Bukhari rahimahullah has taken all these points into consideration in the chapter headings he has established, even though the same hadith is mentioned in both. (Fath al-Bari: 2/530)
Furthermore, in this heading, there is mention of performing two light units, whereas in the presented hadith, there is no such clarification. In reality, it is the habit of Imam Bukhari rahimahullah that through the chapter heading, he alludes to a hadith which is authentic but does not meet his conditions. Thus, in the narration of Sahih Muslim, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam commanded him to perform two light units.
(Sahih Muslim, al-Jumu‘ah, Hadith: 2018 (875))

(2)
The person who came during the sermon was Sulaik bin Hadiyah al-Ghatafani, as is explicitly stated in the narrations of Sahih Muslim.
In some narrations, the name of the one who came is given as Nu‘man bin Nawfal, but the hadith scholars have considered this to be an error on the part of a narrator.
In some narrations, it is mentioned that Abu Dharr radi Allahu anhu came to the Messenger of Allah sallallahu alayhi wa sallam during the sermon, and he was commanded to perform two units.
In this narration, the narrator Ibn Labi‘ah has mentioned the words “during the sermon” as an oddity, because the preserved wording is that Abu Dharr radi Allahu anhu came to the Messenger of Allah sallallahu alayhi wa sallam while he was present in the mosque.
In one narration, it is mentioned that a man from the tribe of Qays came to him.
This also refers to Sulaik, because the tribe of Ghatafan is a branch of Qays.
Ibn Bashkuwal has written the name of this man as Abu Hadiyah.
If these words are preserved, it is possible that Sulaik radi Allahu anhu’s kunya was Abu Hadiyah.
Coincidentally, the name of his father is also Hadiyah.
(Fath al-Bari: 2/524)
And Allah knows best.

(3)
These ahadith are clear evidence that if someone comes during the Friday sermon, he should perform two units of Tahiyyat al-Masjid and then sit. However, the jurists of Kufa, relying on some weak narrations, have rejected this position.
Sometimes it is said that the Messenger of Allah sallallahu alayhi wa sallam had stopped his sermon.
Hafiz Ibn Hajar rahimahullah has mentioned all these pretexts and excuses in Fath al-Bari, by which these people deny this Sunnah, and then, with proofs and evidences, has established the position of the hadith scholars.
This valuable discussion is spread from page 526 to 529.
In this regard, we conclude this discussion by quoting the verdict of Hujjat al-Hind, Shah Waliullah Muhaddith Dehlawi rahimahullah.
He says:
When a worshipper comes in such circumstances that the imam is delivering the sermon, he should perform two light units and then sit, so that both the regular Sunnah and the etiquette of the sermon are observed.
And regarding this issue, you should not be deceived by the uproar of the people of your city, because there are authentic ahadith on this matter which must be followed.
(Hujjat Allah al-Balighah: 2/29, published by al-Maktabah al-Salafiyyah, Lahore)
It seems appropriate to also mention the incident of Abu Sa‘id al-Khudri radi Allahu anhu, which Imam Tirmidhi rahimahullah has narrated:
‘Abdullah bin Abi Sarh narrates that Abu Sa‘id al-Khudri radi Allahu anhu came to the mosque on Friday when Marwan bin Hakam was delivering the sermon.
Abu Sa‘id al-Khudri radi Allahu anhu stood up to pray, so Marwan’s guards came and tried to forcibly prevent him from praying, but Abu Sa‘id radi Allahu anhu refused to break his prayer and completed it with salam.
After the prayer, we met Abu Sa‘id radi Allahu anhu and said that those guards were about to attack you.
He replied: I was not going to leave those two units, no matter what the guards did, because I myself saw the Messenger of Allah sallallahu alayhi wa sallam delivering the Friday sermon, when a disheveled man entered the mosque, and the Messenger of Allah sallallahu alayhi wa sallam commanded him in that state to perform two units, and he prayed while the Messenger of Allah sallallahu alayhi wa sallam continued delivering the sermon.
(Jami‘ al-Tirmidhi, al-Jumu‘ah, Hadith: 511)

Hadith Commentary:
1.
The aforementioned title, with these very words, has already appeared in Kitab al-Salat (Chapter: 59). There is a slight difference in the wording of the hadith there.
2.
From this hadith, it is understood that performing prayer after returning from a journey is Sunnah, and furthermore, one should begin with the House of Allah before going to one's own home.

Hadith Commentary:
In this chapter, the imam and the khateeb are instructed that if they see someone sitting down during the sermon without having performed the greeting of the mosque (tahiyyat al-masjid), they should order him to pray two units (rak‘ahs) of prayer.
We will explain its details in the following chapter.

Hadith Commentary: Benefits and Issues: From the narration of Jabir radi Allahu anhu, it is established that the command of the Prophet sallallahu alayhi wa sallam to Sulaik Ghatafani radi Allahu anhu to perform the greeting of the mosque (tahiyyat al-masjid) was not for a single person or an isolated incident, but rather the Prophet sallallahu alayhi wa sallam stated it as a principle and rule:

(“When one of you comes on the day of Jumu‘ah, and the imam is delivering the sermon, then let him perform two rak‘ahs, and let him make them brief.”)

That is, when any of you arrives on Friday while the imam is delivering the sermon, he should perform two brief rak‘ahs.

Now, in the presence of this explicit and authentic narration, there is no need for any interpretation.

Therefore, a person should strive to arrive before the khatib sits on the pulpit, so that he can at least perform two rak‘ahs, and this is the better situation.

Otherwise, if he arrives during the sermon, then he should perform two brief rak‘ahs.

The position of Imam Shafi‘i rahimahullah, Imam Ahmad rahimahullah, and all the hadith scholars is in accordance with this hadith, while according to the Malikis and Hanafis, it is not permissible to perform the greeting of the mosque (tahiyyat al-masjid) in this situation; for this, they offer unacceptable interpretations of the hadith.

In one narration from Jabir bin Abdullah, it is stated: “The Messenger of Allah sallallahu alayhi wa sallam was seated on the pulpit (qa‘id ‘ala al-minbar),” and in another: “The Messenger of Allah sallallahu alayhi wa sallam was delivering the sermon (yakhṭub).” The meaning is that the Prophet sallallahu alayhi wa sallam was present on the pulpit and had prepared to deliver the sermon.

That is, he intended to deliver the sermon, and then the Prophet sallallahu alayhi wa sallam stood up and addressed him.

Hadith Commentary:
Benefits and Issues:
The fact that the Prophet sallallahu alayhi wa sallam instructed various noble Companions radi Allahu anhum ajma'in to perform Tahiyyat al-Masjid (the greeting prayer of the mosque) is evidence that, as much as possible, this act should not be neglected.

1396. Commentary:

➊ These two units of prayer are called Tahiyyat al-Masjid. Some refer to them as the Sunnah of Jumu‘ah.

➋ “The imam has come out (for the sermon)”—that is, the imam has begun the sermon—even then, these two units should be performed, because there are many authentic narrations with a specific command to perform them. Therefore, the statement of the Hanafis that “after the sermon has begun, prayer cannot be started” is contrary to authentic hadiths. In the hadith of Sahih al-Bukhari and Sahih Muslim, it is mentioned that a man sat down without performing two units, so the Prophet (sallallahu alayhi wa sallam) ordered him to stand up and perform two units. [صحیح البخاري ، الجمعة ، حدیث : 930 ، 931 ، و صحیح مسلم ، الجمعة ، حدیث : 875] However, these two units should be performed lightly.

➌ The preacher (khatib) may ask the congregation something during the sermon, and they may respond to him. This does not affect the congregation’s listening. However, the congregation may not speak to one another among themselves. This is contrary to the etiquette of the sermon.

Benefits and Issues:
➊
From this, it is understood that even someone who arrives during the sermon should perform two units (rak‘ah) of prayer before sitting, so it is even more appropriate for someone who arrives at other times to perform two units before sitting.

➋
These two units have also been considered as Tahiyyat al-Masjid (greeting the mosque).
And they are also the Sunnah of Jumu‘ah. However, in the aforementioned situation, it is not permissible to perform more than two units.
Yes, before the sermon begins, one may perform as many prayers as desired (in sets of two units). (Sahih al-Bukhari, al-Jumu‘ah, Chapter: Applying Oil for Jumu‘ah, Hadith: 883)

Takhrij:
«أخرجه البخاري، الجمعة، باب من جاء والإمام يخطب صلي ركعتين، حديث:931، ومسلم، الجمعة، باب التحية والإمام يخطب، حديث:875.»©Explanation:
➊ It is understood from this that during the Friday sermon (khutbah), two units (rak‘ahs) of prayer should be performed.
This is a specification (takhsis) of the general command to listen to the sermon.
➋ It is also understood from this hadith that the preacher (khatib) may speak when necessary even outside the Friday sermon, and may even instruct a newcomer to perform two units (rak‘ahs) of prayer.
➌ The Hanafis do not accept these two units (rak‘ahs).
This hadith refutes their position.

Benefit:
It is established from this hadith that performing prayer during the sermon is permissible, and the preacher (khatib) can instruct someone who sits without having prayed to perform the prayer, and the follower (muqtadi) should comply with this instruction. This hadith affirms the emphasis (tawkid) on the greeting of the mosque (tahiyyat al-masjid), not its obligation (fardiyyah).