Nasai

1583. Commentary: The prayer was neither so lengthy that people would become weary, nor so brief that people could not join in. This does not mean that the prayer and the sermon were of equal length, because both are different from each other in their essence and form; therefore, their measures are distinct.

1418. Commentary:

➊ "Would not speak" means he would not deliver a speech. This does not negate the possibility of quiet remembrance (dhikr). In the noble hadith it is stated: «كانَ النبيُّ صَلّى اللَّهُ عليه وسلَّمَ يَذْكُرُ اللَّهَ على كُلِّ أحْيانِهِ» [صحیح البخاري ، الحیض ، باب : 7 ، و صحیح مسلم ، الحیض ، حدیث : 373] "The Prophet sallallahu alayhi wa sallam would remember Allah at all times." Therefore, if someone engages in remembrance (dhikr) in their heart during this period, there is no harm in it.

➋ The second sermon should be started separately, that is, it should begin with praise and glorification (hamd wa thana), salutations (salat) upon the Prophet, and recitation of the Qur'an, then remembrance (dhikr) and supplication (dua).

1419. Commentary: The fact that both (the prayer and the sermon) were described as being "moderate" does not necessitate that both were of equal length. Rather, the prayer would be moderate in comparison to other prayers, and the sermon would be moderate in comparison to other sermons, because these two are distinct matters.

1575. Commentary: In this narration as well, there is no mention of Eid, but it appears that the author (rahimahullah) considers the Eid sermon to be like the Friday (Jumu‘ah) sermon, meaning that there would also be two sermons for it. The imam would sit in between. The majority of scholars hold this view; however, there is a difference of opinion as to whether the sitting in between is for the length of the sermon and the convenience and rest of the imam, or to indicate the nearness of the end of the sermon? If it is for the latter reason, then the second sermon should be brief, and this is correct. If it is for the former reason, then both sermons should be of equal length, but this is not the usual practice. Some of the investigating scholars have considered only one sermon to be correct for Eid, because in any authentic narration there is no explicit mention of two sermons for Eid. The narration in Sunan Ibn Majah in which two sermons are mentioned is weak and not a valid proof due to Abu Bahr Abdur Rahman bin Uthman bin Umayyah and his shaykh Isma‘il bin Muslim al-Khawlani, because both narrators are weak. And Allah knows best. (Sunan Ibn Majah, Iqamat al-Salawat, Hadith: 1289) Therefore, this manner—that is, sitting in between—is established only for the Friday sermon. The preferred and correct position appears to be that there is only one sermon for Eid. And Allah knows best.

1584. Commentary:

➊ The meaning of remaining seated and silent between the two sermons is that during this time, one should refrain from speaking. It does not mean that he cannot engage in remembrance (dhikr) and supplications. The hadith negates speaking (kalam). In common usage, dhikr is not considered as speech; therefore, engaging in dhikr is permissible.

➋ The Friday sermon (khutbah al-Jumu‘ah) or the Eid sermon (khutbah al-‘Eid) should be delivered while standing, unless there is a valid excuse, such as illness, disability, etc. However, to habitually deliver the sermon while sitting without any reason is contrary to the Sunnah.

1585. Commentary: "He would mention the words of Allah." Another meaning is: "He would remember Allah." (Also see Hadith: 1583)

Hadith Commentary: Benefits and Issues: (1)
All three methods of raising the hands (raf‘ al-yadayn) with the opening takbir (takbir tahrimah) are permissible: raising the hands first and then saying "Allahu Akbar," saying "Allahu Akbar" first and then raising the hands, or performing both actions simultaneously.

(2)
When performing raf‘ al-yadayn, the hands should be raised in such a way that the fingertips reach the level of the ears and the thumbs are at the lobes of the ears.

(3)
According to the majority of the imams, Imam Shafi‘i rahimahullah, Imam Muhammad rahimahullah, and according to one narration, Imam Malik rahimahullah, as well as all the hadith scholars, performing raf‘ al-yadayn at these three places is Sunnah.

1101. Commentary:
➊ To make the Friday sermon (khutbah) excessively long and, in contrast, to keep the prayer short is against the Sunnah.
➋ This hadith also shows that it is not necessary for the Friday sermon (khutbah) to be delivered only in the Arabic language; rather, the real objective is the reformation of the people. Therefore, the sermon should be in the language that people can understand, so that by listening to the sermon they may receive admonition, and a transformation may occur in their lives.
➌ If it is made obligatory that the Friday sermon (khutbah) be only in Arabic and nothing else, then what benefit will those who do not know Arabic gain from it? And how will their reformation take place? In this way, the very purpose of exhortation and admonition is lost.

1093. Commentary:
It is not permissible to deliver the sermon while sitting without a valid Shar‘i excuse. Those who, before the prescribed sermons, sit on the pulpit and give talks or speeches should reflect upon this action of theirs, which is contrary to the Sunnah.

Benefits and Issues:

➊ In the sermon (khutbah), one should recite verses from the Noble Qur’an and explain issues in their light.

➋ The sermon should neither be very lengthy nor very brief; rather, a moderate approach should be adopted.

➌ The prayer should not be extremely brief. Some preachers recite extremely short surahs, or suffice with reciting only three or four verses from a long surah. This method is contrary to the Sunnah.

Takhrij:
«أخرجه أبوداود، الصلاة، باب الرجل يخطب علي قوس، حديث:1101، وأصله في مسلم، الجمعة، حديث:872.»©Explanation:
From this hadith, it is understood that reciting verses from the Noble Qur’an during the Friday sermon (khutbah) is a Sunnah.
Through these verses, the preacher (khatib) should draw attention to detachment from the world, encouragement towards the Hereafter, and the rectification of morals and character.
The degree of reform that can be achieved through Qur’anic verses and Prophetic hadiths cannot be achieved through any other means.
In this regard, it is extremely necessary to avoid fabricated hadiths and invented stories and tales.