Benefits of the Hadith (A man came while the Prophet (peace and blessings be upon him) was delivering the sermon to the people . . .)
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The Shaykh : In this is evidence for what al-Bukhari (may Allah have mercy on him) headed his chapter with, namely that if someone comes while the imam is delivering the sermon, he is ordered to pray two rak'ahs.
And in it is evidence for the emphasis on the two rak'ahs of greeting the mosque, because the Messenger of Allah (peace and blessings be upon him) ordered them, even though the one praying will be occupied with them and thus distracted from listening to the sermon. Some scholars have said: The two rak'ahs of greeting the mosque are obligatory, because one does not occupy oneself with an obligatory act except with another obligatory act. And among the benefits of this hadith, which is very important, is that if a person sees someone neglecting a commanded act or doing a prohibited act, he should ask him first, for perhaps he has already done the commanded act, or perhaps he was not required to do it. Likewise, regarding the prohibited act, perhaps he did it in a way that makes it permissible for him. Therefore, ask first before forbidding. The evidence for this is that the Prophet (peace and blessings be upon him) said to him:.
And in it is evidence for the permissibility of the preacher speaking, and of the one to whom the preacher is speaking. But is it said that he speaks whatever he wishes, or that he does not speak except in what is beneficial? The answer is the second. Otherwise, it is known that no one says it is permissible for the preacher, when someone enters, to say, "Oh so-and-so, how are you this morning? How are you? How is the farm today? How is the car?" No one says this. But if there is a benefit, there is no harm, whether the matter is general or specific. Among such cases is when a man entered and said, "The wealth is destroyed and the roads are cut off," and this is a general matter.
And among the benefits of this hadith is the permissibility of addressing an elder with the word "no," and that this is not considered bad manners. The parallel to this is the saying of the Messenger (peace and blessings be upon him) to Jabir: So this is not considered bad manners, whether with a parent or with an elder. Among people now, if you say "no," they consider it harshness, and that it is better to say "peace" or "what is the matter..." but not a clear "no."
Yes. And al-Bukhari (may Allah have mercy on him) indicated in his second heading, "Chapter: One who comes while the imam is delivering the sermon and prays two light rak'ahs," that there is a narration that was not on his condition, and that one should pray two light rak'ahs, in order to prepare to listen to the sermon. This is one of the places where it is recommended to lighten the voluntary prayer. There is another place, which is the regular voluntary prayer of Fajr, for the Sunnah in it is to lighten it. There is a third place, which is at the beginning of the night prayer. A fourth place is the prayer of the two rak'ahs of tawaf behind the Maqam. And a fifth is when a cause necessitates it, such as if the iqamah is called and you are in a voluntary prayer and have started the second rak'ah, then you complete it lightly. And regarding this last one, we say whenever a cause necessitates lightening, such as if your mother or father speaks to you while you are praying for a need, then what you should do is lighten it.
And in it is evidence for the emphasis on the two rak'ahs of greeting the mosque, because the Messenger of Allah (peace and blessings be upon him) ordered them, even though the one praying will be occupied with them and thus distracted from listening to the sermon. Some scholars have said: The two rak'ahs of greeting the mosque are obligatory, because one does not occupy oneself with an obligatory act except with another obligatory act. And among the benefits of this hadith, which is very important, is that if a person sees someone neglecting a commanded act or doing a prohibited act, he should ask him first, for perhaps he has already done the commanded act, or perhaps he was not required to do it. Likewise, regarding the prohibited act, perhaps he did it in a way that makes it permissible for him. Therefore, ask first before forbidding. The evidence for this is that the Prophet (peace and blessings be upon him) said to him:
Did you pray?
أصليتAnd in it is evidence for the permissibility of the preacher speaking, and of the one to whom the preacher is speaking. But is it said that he speaks whatever he wishes, or that he does not speak except in what is beneficial? The answer is the second. Otherwise, it is known that no one says it is permissible for the preacher, when someone enters, to say, "Oh so-and-so, how are you this morning? How are you? How is the farm today? How is the car?" No one says this. But if there is a benefit, there is no harm, whether the matter is general or specific. Among such cases is when a man entered and said, "The wealth is destroyed and the roads are cut off," and this is a general matter.
And among the benefits of this hadith is the permissibility of addressing an elder with the word "no," and that this is not considered bad manners. The parallel to this is the saying of the Messenger (peace and blessings be upon him) to Jabir:
Did I sell it to you? He said: No.
بعنيه؟ قال: لاYes. And al-Bukhari (may Allah have mercy on him) indicated in his second heading, "Chapter: One who comes while the imam is delivering the sermon and prays two light rak'ahs," that there is a narration that was not on his condition, and that one should pray two light rak'ahs, in order to prepare to listen to the sermon. This is one of the places where it is recommended to lighten the voluntary prayer. There is another place, which is the regular voluntary prayer of Fajr, for the Sunnah in it is to lighten it. There is a third place, which is at the beginning of the night prayer. A fourth place is the prayer of the two rak'ahs of tawaf behind the Maqam. And a fifth is when a cause necessitates it, such as if the iqamah is called and you are in a voluntary prayer and have started the second rak'ah, then you complete it lightly. And regarding this last one, we say whenever a cause necessitates lightening, such as if your mother or father speaks to you while you are praying for a need, then what you should do is lighten it.