سنن نسائي
Nasai
كتاب صلاة العيدينThe Book of the Prayer for the Two 'Eids
بَابُ : كَيْفَ الْخُطْبَةُ؟Chapter: How the Khutbah is to be delivered
Hadith 1579
اُردوEn
أَخْبَرَنَا عُتْبَةُ بْنُ عَبْدِ اللَّهِ ، قال : أَنْبَأَنَا ابْنُ الْمُبَارَكِ ، عَنْ سُفْيَانَ ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ، عَنْ أَبِيهِ ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ، قال : كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ فِي خُطْبَتِهِ يَحْمَدُ اللَّهَ وَيُثْنِي عَلَيْهِ بِمَا هُوَ أَهْلُهُ , ثُمَّ يَقُولُ : " مَنْ يَهْدِهِ اللَّهُ فَلَا مُضِلَّ لَهُ وَمَنْ يُضْلِلْهُ فَلَا هَادِيَ لَهُ ، إِنَّ أَصْدَقَ الْحَدِيثِ كِتَابُ اللَّهِ , وَأَحْسَنَ الْهَدْيِ هَدْيُ مُحَمَّدٍ , وَشَرُّ الْأُمُورِ مُحْدَثَاتُهَا , وَكُلُّ مُحْدَثَةٍ بِدْعَةٌ وَكُلُّ بِدْعَةٍ ضَلَالَةٌ وَكُلُّ ضَلَالَةٍ فِي النَّارِ " , ثُمَّ يَقُولُ : " بُعِثْتُ أَنَا وَالسَّاعَةَ كَهَاتَيْنِ " وَكَانَ إِذَا ذَكَرَ السَّاعَةَ احْمَرَّتْ وَجْنَتَاهُ وَعَلَا صَوْتُهُ وَاشْتَدَّ غَضَبُهُ كَأَنَّهُ نَذِيرُ جَيْشٍ يَقُولُ : صَبَّحَكُمْ مَسَّاكُمْ , ثُمَّ قَالَ : " مَنْ تَرَكَ مَالًا فَلِأَهْلِهِ وَمَنْ تَرَكَ دَيْنًا أَوْ ضَيَاعًا فَإِلَيَّ أَوْ عَلَيَّ , وَأَنَا أَوْلَى بِالْمُؤْمِنِينَ " .
´It was narrated that Jabir bin 'Abdullah said:` "In his Khutbah the Messenger of Allah (ﷺ) used to praise Allah as He deserves to be praised, then he would say: 'Whomsoever Allah (SWT) guides, none can lead him astray, and whomsoever Allah sends astray, none can guide. The truest of word is the Book of Allah and best of guidance is the guidance of Muhammad. The worst of things are those that are newly invented; every newly-invented thing is an innovation and every innovation is going astray, and every going astray is in the Fire.' Then he said: 'The Hour and I have been sent like these two.' Whenever he mentioned the Hour, his cheeks would turn red, and he would raise his voice and become angry, as if he were warning of an approaching army and saying: 'An army is coming to attack you in the morning, or in the evening!' (Then he said): 'Whoever leaves behind wealth, it is for his family, and whoever leaves behind a debt or dependents, then these are my responsibility, and I am the most entitled to take care of the believers.'"
Explanation & Benefits
Hafiz Muhammad Ameen
1579. Commentary:
➊ It is not necessary that every sermon (khutbah) contains these exact words and content, nor is it possible or appropriate. Rather, the objective is that the sermon should be of this type, meaning its beginning should be with the praise and glorification of Allah. Mention of the Messenger of Allah (sallallahu alayhi wa sallam) is also an essential part of the sermon. People should be reminded to adhere to the true Shariah and to avoid innovations (bid‘ah). They should be warned about Allah and the Day of Judgment, and necessary issues should be explained. The title and content can be of any kind.
➋ By "innovation" (bid‘ah) is meant every act for which there is absolutely no basis in the Islamic Shariah, and which is introduced into Islam either from oneself or by imitating the followers of another religion, and is considered a part of the religion of Islam or a virtuous deed. Or, if its basis does exist, but a new manner, time, or form is invented for it for which there is no evidence in the Shariah, then that too will be considered an innovation. Adopting something new in worldly matters is not an innovation. The statement of Umar (radi Allahu anhu) regarding the congregational prayer of Tarawih as «انعمت البدعۃ» (Sahih al-Bukhari, Salat al-Tarawih, Hadith: 2010) is in the linguistic sense, not in the legal (shar‘i) sense. Similarly, the division of innovation into "good" (hasanah) and "bad" (sayyi’ah) is also incorrect, because every religious innovation is misguidance; it cannot be considered praiseworthy. However, if an act is originally established in the Shariah but not established in its specific manner, for example: shaking hands with the imam after the congregational prayer not as a religious ruling but merely coincidentally, or embracing after Eid, etc., then such acts will not be called innovations because they are not done considering them Sunnah, but rather as a cultural custom, in which there is no harm according to the Shariah. Some people, in their extremism, do not make this distinction.
➌ "Like these two fingers" means that my prophethood will continue until the Day of Judgment. Now, neither will any prophet come, nor any other Shariah. I have come first; the Day of Judgment is coming after me. There is no interval of any other prophet in between, even if thousands of years pass.
➍ The relationship of the Messenger of Allah (sallallahu alayhi wa sallam) with the believers is stronger and more powerful than all other relationships. Every relationship is to be sacrificed for him. Love for him is a part of faith. This is an unbreakable bond. It will remain even after this world, in the Hereafter, and at every fearful occasion. Besides being a Messenger and Prophet, he was also a ruler and leader, and a ruler and leader is responsible for his subjects. The expenses mentioned in the hadith will be fulfilled from the public treasury (bayt al-mal).
➊ It is not necessary that every sermon (khutbah) contains these exact words and content, nor is it possible or appropriate. Rather, the objective is that the sermon should be of this type, meaning its beginning should be with the praise and glorification of Allah. Mention of the Messenger of Allah (sallallahu alayhi wa sallam) is also an essential part of the sermon. People should be reminded to adhere to the true Shariah and to avoid innovations (bid‘ah). They should be warned about Allah and the Day of Judgment, and necessary issues should be explained. The title and content can be of any kind.
➋ By "innovation" (bid‘ah) is meant every act for which there is absolutely no basis in the Islamic Shariah, and which is introduced into Islam either from oneself or by imitating the followers of another religion, and is considered a part of the religion of Islam or a virtuous deed. Or, if its basis does exist, but a new manner, time, or form is invented for it for which there is no evidence in the Shariah, then that too will be considered an innovation. Adopting something new in worldly matters is not an innovation. The statement of Umar (radi Allahu anhu) regarding the congregational prayer of Tarawih as «انعمت البدعۃ» (Sahih al-Bukhari, Salat al-Tarawih, Hadith: 2010) is in the linguistic sense, not in the legal (shar‘i) sense. Similarly, the division of innovation into "good" (hasanah) and "bad" (sayyi’ah) is also incorrect, because every religious innovation is misguidance; it cannot be considered praiseworthy. However, if an act is originally established in the Shariah but not established in its specific manner, for example: shaking hands with the imam after the congregational prayer not as a religious ruling but merely coincidentally, or embracing after Eid, etc., then such acts will not be called innovations because they are not done considering them Sunnah, but rather as a cultural custom, in which there is no harm according to the Shariah. Some people, in their extremism, do not make this distinction.
➌ "Like these two fingers" means that my prophethood will continue until the Day of Judgment. Now, neither will any prophet come, nor any other Shariah. I have come first; the Day of Judgment is coming after me. There is no interval of any other prophet in between, even if thousands of years pass.
➍ The relationship of the Messenger of Allah (sallallahu alayhi wa sallam) with the believers is stronger and more powerful than all other relationships. Every relationship is to be sacrificed for him. Love for him is a part of faith. This is an unbreakable bond. It will remain even after this world, in the Hereafter, and at every fearful occasion. Besides being a Messenger and Prophet, he was also a ruler and leader, and a ruler and leader is responsible for his subjects. The expenses mentioned in the hadith will be fulfilled from the public treasury (bayt al-mal).
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1579
