Excellence
of sitting closer during sermon
Sayyidunā Samuraĥ Bin Jundab رَضِیَ اللّٰہ تَعَالٰی عَنْه has narrated that the
Holy Prophet صَلَّى اللَّهُ تَعَالَى عَلَيْهِ وَاٰلِهٖ
وَسَلَّم said, 'Be present at the time of the sermon and sit close to
the Imām because the farther a person remains from the Imām, the later he will
enter Heaven, though he (a Muslim) will definitely enter the Heaven.'
(Sunan Abū Dāwūd, vol.
1, pp. 410, Ḥadīš 1108)
No
reward of Jumu'ah
The Holy Prophet صَلَّى اللَّهُ تَعَالَى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, 'The one who
talks on Friday, whilst the Imām is delivering the sermon, is like a donkey
carrying the books and at that time, the one asking him 'keep silent' will not
be rewarded with the reward of Jumu'ah.'
(Musnad Imām Aḥmad,
vol. 1, pp. 494, Ḥadīš 2033)
Listening
to the sermon silently is Farḍ
The acts that are Ḥarām during Ṣalāh
such as eating, drinking, saying Salām, replying to Salām and even calling
someone to righteousness are also Ḥarām during the sermon as well. However, the
Khaṭīb (the deliverer of sermon) can call someone to righteousness. It is Farḍ
for all the attendees to listen and remain silent while the sermon is being
delivered. Staying silent is Wājib even for those present so far from the Imām
that they cannot listen to the sermon. If someone is seen committing any
misdeed, he may be prevented either by the gesture of hand or nod of head;
preventing him by uttering any word or sound is not permissible.
(Baĥār-e-Sharī'at,
vol. 1, pp. 774 – Durr-e-Mukhtār, vol. 3, pp. 39)
Listener
of sermon is not allowed to recite Ṣalāt-'Alan-Nabī
If the Khaṭīb mentioned the blessed
name of the Beloved Prophet صَلَّى اللّٰہ تَعَالٰی
عَلَيْهِ وَاٰلِهٖ وَسَلَّم during the sermon, the listeners may
recite Ṣalāt-'Alan-Nabī in their hearts; reciting 'رَضِیَ
اللّٰہ تَعَالٰی عَنْهُ' is not allowed at that time either.
Likewise, uttering 'رَضِیَ اللّٰہ تَعَالٰی عَنْهُ'
verbally on listening to the blessed names of companions of the Holy Prophet صَلَّى اللّٰہ تَعَالٰی عَلَيْهِ وَاٰلِهٖ وَسَلَّم
during the sermon is not allowed.
(Baĥār-e-Sharī'at,
vol. 1, pp. 775 – Durr-e-Mukhtār, vol. 3, pp. 40)
Listening
to the Nikah sermon is Wājib
In addition to the sermon delivered
for Ṣalāt-ul-Jumu'ah, it is also Wājib to listen to other sermons such as the
ones delivered for Eid Ṣalāh, Nikah etc.
(Durr-e-Mukhtār, vol.
1, pp. 340)
Trading
also becomes impermissible as soon as the first Ażān is called
As soon as the first Ażān is called,
it is Wājib to start making effort to get to the Masjid for offering
Ṣalāt-ul-Jumu'ah; it is also Wājib to put off trading and other activities
contrary to the preparations for Ṣalāt-ul-Jumu'ah. Similarly, sale and purchase
while proceeding to Masjid is also impermissible and trading in the Masjid is a
severe sin. If the having meal hears the voice of Ażān for Ṣalāt-ul-Jumu'ah and
fears that he may miss Ṣalāt-ul-Jumu'ah in case of having meal, he has to stop
eating and proceed to the Masjid for offering Ṣalāt-ul-Jumu'ah. One should get
to the Masjid in a dignified manner for Ṣalāt-ul-Jumu'ah.
(Baĥār-e-Sharī'at,
vol. 1, pp. 775 – 'Alamgīrī, vol. 1, p. 149 – Durr-e-Mukhtār, vol. 3, pp. 42)
These days, people are far away from
the path of religious knowledge; like other worships, people commit sins as a
result of making mistakes in listening to sermon. Therefore, it is my humble
request that the Khaṭīb (deliverer of sermon) make following announcement every
Friday prior to the Ażān of Khuṭbaĥ before sitting on the pulpit and earn
hoards of reward:
Seven
Madanī pearls of sermon
1. It is stated in a Ḥadīš, 'The one,
who crosses over people's necks on Friday, makes a bridge towards Hell.'
(Jāmī' Tirmiżī, vol.
2, pp. 48, Ḥadīš 513)
One
of the explanations of this Ḥadīš is that people will enter the Hell trampling
over him.
(Baĥār-e-Sharī'at,
vol. 1, pp. 761-762)
2. To sit facing the Khaṭīb is Sunnaĥ
of the blessed companions’ رَضِیَ اللّٰہُ تَعَالٰی
عَنْهُم.
3. Some of our past saints رَحِمَهُ اللّٰہ تَعَالٰی said, 'One should
listen to the sermon in the sitting-posture (as one sits in Qa'daĥ) folding
hands (under navel) during the first sermon and placing them on thighs during
the second; إِنْ شَاءَاللّٰہ عَزَّوَجَلَّ
he will earn the reward of offering two Rak'āt Ṣalāĥ.'
(Mirāt-ul-Manājīḥ,
vol. 2, pp. 338)
4. A'lā Ḥaḍrat Imām Aḥmad Razā Khān عَلَيْهِ رَحْمَةُ الرَحْمَان has said, 'When one
hears the blessed name of the Beloved Prophet صَلَّى
اللّٰہ تَعَالٰی عَلَيْهِ وَاٰلِهٖ وَسَلَّم during the sermon, he
should recite Ṣalāt-'Alan-Nabī in his heart as it is Farḍ to remain silent
during sermon.'
(Fatāwā Razawiyyaĥ
(referenced), vol. 8, pp. 365)
5. It is stated in Durr-e-Mukhtār:
During the sermon, eating, drinking, talking (even saying سُبْحٰنَ اللّٰہ), replying to someone's greeting, and
inspiring towards righteousness, all are Ḥarām.'
(Durr-e-Mukhtār, vol.
3, pp. 39)
6. A'lā Ḥaḍrat رَحْمَةُ اللّٰہِ تَعَالٰی عَلَيْه has said, 'Walking
during the sermon is Ḥarām. The reverent scholars رَحِمَهُ
اللّٰہ تَعَالٰی even say that if someone enters the Masjid during the sermon,
he must stop wherever he is without proceeding further as walking would be an
act and no act is permissible during the sermon.'
(Fatāwā Razawiyyaĥ
(referenced), vol. 8, pp. 333)
7. A'lā Ḥaḍrat رَحْمَةُ اللّٰہِ تَعَالٰی عَلَيْه has said, 'During the
sermon, even looking somewhere turning the head is Ḥarām.'
(ibid, vol. 8, pp.
334)
An
important ruling for leading Ṣalāt-ul-Jumu'aĥ
With regard to the leading of
Ṣalāt-ul-Jumu'aĥ there is an important issue about which people are quite
inattentive. Ṣalāt-ul-Jumu'aĥ is being considered like other Ṣalāh and everyone
is being allowed to lead Ṣalāt-ul-Jumu'aĥ; it is impermissible as leading
Ṣalāt-ul-Jumu'aĥ is essentially the duty of the Islamic ruler or his deputy.
In the states where Islamic
sovereignty does not exist, the greatest Sunnī scholar having correct beliefs
should lead Ṣalāt-ul-Jumu'aĥ as he is the substitute of the Islamic ruler in
executing Shar'ī rulings; Ṣalāt-ul-Jumu'aĥ cannot be held without his permission.
If there is no such scholar, the one appointed by common people can lead the
Ṣalāh. In spite of the presence of an Islamic scholar, people cannot themselves
appoint anyone else, nor can just a few people appoint someone as the Imām on
their own behalf. Holding Ṣalāt-ul-Jumu'aĥ in this way is not proven (in
Islamic history).
(Baĥār-e-Sharī'at,
vol. 1, pp. 764)
