Hadith 1823

(1) His statement: "The Sermon (Khutbah)" – The branches of the sermon include obligations (furood) and recommended acts (sunan). As for the obligations, there are two: the timing, which is after the sun passes its zenith (after Dhuhr) and before the prayer. Thus, if one delivers the sermon before the zenith or after the prayer, it is not valid. As for the recommended acts, there are fifteen: purification (taharah), to the extent that it is disliked for someone in a state of major impurity (junub) or minor impurity (hadath) to deliver it; standing; facing the people with his face; sitting before the two sermons. This was stated by Abu Yusuf. The sermon should begin with "Alhamdulillah" (Praise be to Allah) and praising Him as He deserves, the two testimonies (Shahadatayn), sending blessings upon the Prophet (ﷺ), admonition (maw'izah), reminders (tadhkirah), recitation of the Quran, and neglecting this is improper. Sitting between the two sermons, repeating the praise and glorification of Allah in the second sermon, increasing the supplication for Muslim men and women in the second sermon, and keeping the two sermons brief, equivalent to the length of some long chapters of the Mufassal (short chapters of the Quran). As for the preacher (khatib), among the recommended acts for him are purification, facing the people with his face, refraining from greeting (salam) from the time he leaves his house until he enters the prayer, and refraining from speaking. This was stated by Al-Allamah Al-Ayni in Sharh Al-Hidayah. It was also stated in "Al-Durr Al-Mukhtar" that it is disliked for him to speak during the sermon except for enjoining good (amr bil ma'ruf), as it is part of the sermon. And the statement of Allah, the Exalted: "So proceed to the remembrance of Allah" (2) (62:9), and His statement: "And they left you standing" (62:9), and His statement: "And when the prayer is concluded, disperse" (62:10).

(2) His statement: "To the remembrance of Allah" – meaning, to the sermon according to the majority. Abu Hanifah argued that if the preacher confines himself to saying "الحَمْدُ لله" it is sufficient. This was stated in "Al-Madarik."

(3) His statement: "When the sun declines, etc." – Al-Allamah Al-Shami said: It is decisively stated in "Al-Ashbah" from the chapter of rulings that it is not recommended to delay it (i.e., to wait for the heat to subside), and matching the time of the predecessors in every aspect is not a condition. Al-Allamah Al-Ayni said: They stated that delaying the Jumu'ah prayer is recommended due to the severe consequence of missing it and because people come early to it, so they are not harmed by the heat.

(۱) قوله: الخطبة فروع الخطبة يشتمل على فروض وسُنَن. أما الفروض فشيئان الوقت، وهو ما بعد الزوال وقبل الصلاة، حتى لو خطب قبل الزوال، أو بعد الصلاة لا يجوز. وأما السنن فخمسة عشر : الطهارة حتى كره من الجنب والمحدث، والقيام واستقبال القوم بوجهه، والقعود قبل الخطبتين. قاله أبو يوسف والبداية بـ «الحمد لله، والثناء عليه بما هو أهله، وكلمتا الشهادة، والصلاة على النبي ، والموعظة، والتذكرة، وقراءة القرآن، وتاركها مسيء، والجلوس بين الخطبتين، وإعادة التحميد والثناء على الله تعالى في الخطبة الثانية، وزيادة الدعاء للمسلمين والمسلمات في الثانية، وتخفيف الخطبتين بقدر سُور من طوال المفصل. وأما الخطيب فمن السُّنَن فيه طهارته واستقباله بوجهه إلى القوم، وترك السلام من وقت خروجه إلى دخوله في الصلاة، وترك الكلام. قاله العلامة العيني في شرح الهداية». وقال في «الدر المختار» ويكره تكلمه فيها إلا لأمر بمعروف؛ لأنه منها.

(٢) قوله : إلى ذكر الله : أي إلى الخطبة عند الجمهور. واستدل أبو حنيفة على أن الخطيب إذا اقتصر على «الحَمْدُ الله» جاز. قاله في المدارك».

(۳) قوله: حين تميل الشمس إلخ : قال العلامة الشامي: جزم في الأشباه من فن الأحكام أنه لا يُسَنُّ لها الإبراد وموافقة الخلف لأصله من كل وجه ليس بشرط. وقال العلامة العيني: قالوا : ندب الإبراد في الجمعة؛ لشدة الخطر في فواتها، ولأن الناس يبكرون إليها، فلا يتأذون بالحر.