The benefits of the hadith regarding the Prophet (peace and blessings be upon him) going out to the Eid prayer ground, with explanation.
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The Shaykh : And in this is evidence that he faces the people, not the qiblah.
And this is one of the places where it is a recommended practice (sunnah) to leave off facing the qiblah.
Let us leave aside the issue of relieving oneself and the like; it is well known that it is forbidden to face the qiblah or turn one’s back to it outside of a building, and inside a building it is permissible to turn one’s back to it. But this is a man who is delivering a sermon to the people; he must face them and turn his face toward them. It is not reasonable for him to stand facing the qiblah with the people behind him and say, “O people, fear Allah.” Who is he addressing? I ask you? Is he addressing the wall in front of him? No, he must face them.
And in it is also the fact that the people do not come to the preacher’s location. We used to know, before the existence of the loudspeaker, that when the imam would ascend the pulpit on Eid day, the people would gather around him. Do we say that this is a religious innovation (bid'ah), because the apparent action of the Companions was that they did not do so? Or do we say that there is a difference between the Companions not gathering around the Messenger (peace be upon him) because his voice reached as far as it reached, and our imams, whose voices do not reach the extent of the congregation’s location?
The admonition is the mention of rulings coupled with encouragement or warning, so it is necessary to move the hearts by encouragement or warning. As for the advice and the command, that is in the rulings.
Then he said:Sahih al-Bukhari 956 meaning from the general issues.
And the apparent meaning of the hadith is that there is only one sermon in it, and that is the case; the Eid has only one sermon.
And it was reported in *Sunan Ibn Majah* that he delivered two sermons. So either it is said that he did this once and that once, or we take the hadiths in the two Sahihs, which state that it is one sermon.
Then he mentioned that the people remained upon this until Marwan came out, and he was the governor of Madinah, on Eid al-Adha or Eid al-Fitr. When was he governor of Madinah? In the caliphate of whom? In the caliphate of Mu'awiyah (may Allah be pleased with him), meaning after the end of the time of the Rightly Guided Caliphs.
It is said that "jabada" and "jabatha" both mean the same thing.
Because this is an abomination, contrary to the Sunnah which is like a grain of barley. There is no doubt that it is an abomination and that it must be denounced, especially since Abu Sa'id (may Allah be pleased with him) saw from Marwan defiance when he pulled him, but he did not comply.
Yes, meaning O Abu Sa'id, meaning the time has passed when the sermon was placed after the prayer. And he explained the reason for that, saying, And this is a mistaken independent legal reasoning (ijtihad) to change the manner in which the Prophet (peace and blessings be upon him) was.
And Abu Sa'id (may Allah be pleased with him) said: meaning what the people were upon before is better than what the people are upon today.
So if someone asks: Why do the people not sit? We say: The people do not sit, because some of the Banu Umayyah were attacking some of the caliphs, and the people do not want this. The people want one who admonishes them, reminds them, and guides them.
And in this is also evidence for an important issue, which is that what is called the unguided public benefits (maslahah mursalah), if it contradicts the Shari'ah, then it is not acted upon. So here, it is a public benefit that the people hear the sermon, there is no doubt, but if that leads to changing the Sunnah, then it is not accepted. For this reason, we always say, and currently, that unguided public benefits are not an independent proof, contrary to those who made them one of the proofs. Because we say, if this public benefit has been attested to by the Shari'ah, then what is its proof? From the Shari'ah. And if it has not been attested to by it, then it is not a public benefit, because what contradicts the Shari'ah is not a public benefit.
Here, if someone says: This is an unguided public benefit; it wants the people to benefit from the sermon and listen? We say: Yes, this is an unguided public benefit. There is no doubt that if a thousand listen, it is better than if only a hundred or five hundred listen. But unguided public benefits do not contradict the Sunnah, so it is obligatory to keep the Shari'ah as it is. Yes.
And this is one of the places where it is a recommended practice (sunnah) to leave off facing the qiblah.
Let us leave aside the issue of relieving oneself and the like; it is well known that it is forbidden to face the qiblah or turn one’s back to it outside of a building, and inside a building it is permissible to turn one’s back to it. But this is a man who is delivering a sermon to the people; he must face them and turn his face toward them. It is not reasonable for him to stand facing the qiblah with the people behind him and say, “O people, fear Allah.” Who is he addressing? I ask you? Is he addressing the wall in front of him? No, he must face them.
And in it is also the fact that the people do not come to the preacher’s location. We used to know, before the existence of the loudspeaker, that when the imam would ascend the pulpit on Eid day, the people would gather around him. Do we say that this is a religious innovation (bid'ah), because the apparent action of the Companions was that they did not do so? Or do we say that there is a difference between the Companions not gathering around the Messenger (peace be upon him) because his voice reached as far as it reached, and our imams, whose voices do not reach the extent of the congregation’s location?
So he admonishes them, advises them, and commands them
فيعظهم ويوصيهم ويأمرهمThen he said:
if he wished to send an army for an expedition, he would do so; or if he wanted to give and order, he would do so
فإن كان يريد أن يقطع بعثاً قطعه أو يأمر بشيء أمر بهThen he departs
ثم ينصرفAnd it was reported in *Sunan Ibn Majah* that he delivered two sermons. So either it is said that he did this once and that once, or we take the hadiths in the two Sahihs, which state that it is one sermon.
Then he mentioned that the people remained upon this until Marwan came out, and he was the governor of Madinah, on Eid al-Adha or Eid al-Fitr. When was he governor of Madinah? In the caliphate of whom? In the caliphate of Mu'awiyah (may Allah be pleased with him), meaning after the end of the time of the Rightly Guided Caliphs.
When we came to the prayer ground, there was a pulpit built by Kathir ibn al-Salt, and there was Marwan wanting to ascend it before the prayer, so I pulled his garment and he pulled me
فلما اتينا المصلى إذا منبر بناه كثير بن الصلت فإذا مروان يريد أن يرتقيه قبل أن يصلي فجبذت بثوبه فجبذنيSo he ascended and prayed before the prayer, and I said to him: You have changed it, by Allah
فارتفع فصلى قبل الصلاة فقلت له: غيرتم واللهYes,
So he said: O Abu Sa'id
فقال أبا سعيدThe time you know has passed
قد ذهب ما تعلمThe people used to not sit for us after the prayer, so I made it before the prayer
إن الناس كانوا لا يجلسون لنا بعد الصلاة فجعلتها قبل الصلاةAnd Abu Sa'id (may Allah be pleased with him) said:
So I said: What I know, by Allah, is better than what I know
فقلت ما أعلم والله خير مما أعلمSo if someone asks: Why do the people not sit? We say: The people do not sit, because some of the Banu Umayyah were attacking some of the caliphs, and the people do not want this. The people want one who admonishes them, reminds them, and guides them.
And in this is also evidence for an important issue, which is that what is called the unguided public benefits (maslahah mursalah), if it contradicts the Shari'ah, then it is not acted upon. So here, it is a public benefit that the people hear the sermon, there is no doubt, but if that leads to changing the Sunnah, then it is not accepted. For this reason, we always say, and currently, that unguided public benefits are not an independent proof, contrary to those who made them one of the proofs. Because we say, if this public benefit has been attested to by the Shari'ah, then what is its proof? From the Shari'ah. And if it has not been attested to by it, then it is not a public benefit, because what contradicts the Shari'ah is not a public benefit.
Here, if someone says: This is an unguided public benefit; it wants the people to benefit from the sermon and listen? We say: Yes, this is an unguided public benefit. There is no doubt that if a thousand listen, it is better than if only a hundred or five hundred listen. But unguided public benefits do not contradict the Sunnah, so it is obligatory to keep the Shari'ah as it is. Yes.