The Book of Friday Prayer, the Two Festivals, the Prayer for Rain, the Eclipse Prayer, and Funerals-03b

The reciter: And Muhammad ibn Rafi' and 'Abd ibn Hamid both narrated to me from 'Abd al-Razzaq. Ibn Rafi' said: 'Abd al-Razzaq narrated to us, saying: Ibn Jurayj informed us, saying: al-Hasan ibn Muslim informed me from Tawus from Ibn 'Abbas, who said: شهدت صلاة الفطر مع نبي الله صلى الله عليه وسلم وأبي بكر وعمر وعثمان فكلهم يصليها قبل الخطبة ثم يخطب قال: فنزل نبي الله صلى الله عليه وسلم كأني أنظر إليه حين يجلس الرجال بيده ثم أقبل يشقهم حتى جاء النساء ومعه بلال فقال: يا أيها النبي إذا جاءك المؤمنات يبايعنك على أن لا يشركن بالله شيئاً فتلا هذه الآية حتى فرغ منها ثم قال حين فرغ منها: أنتن على ذلك؟ فقالت امرأة واحدة -لم يجبه غيرها منهن- : نعم يا نبي الله لا يدرى حينئذ من هي قال فتصدقن فبسط بلال ثوبه ثم قال هلم فدى لكن أبي وأمي فجعلن يلقين الفتخ والخواتم في ثوب بلال I witnessed the festival prayer with the Prophet of Allah (peace and blessings be upon him), Abu Bakr, 'Umar, and 'Uthman, and all of them prayed it before the sermon, then he would deliver the sermon. He said: Then the Prophet of Allah (peace and blessings be upon him) descended, as if I were looking at him when he would seat the men with his hand, then he proceeded to part through them until he reached the women, and Bilal was with him. He said: "O Prophet, when the believing women come to you to pledge allegiance to you that they will not associate anything with Allah, recite this verse." So he recited this verse until he finished it, then he said when he had finished: "Are you upon that?" So one woman said—and none of the others answered her— "Yes, O Prophet of Allah." It is not known who she was at that time. He said: "So give in charity." So Bilal spread out his garment, then he said: "Come, my father and mother be a ransom for you." So they began to throw the large rings and bracelets into Bilal's garment.

The Shaykh : In this hadith is evidence for what is known and famous, which is that the festival prayer is before the sermon, unlike the Friday prayer, where the sermon comes first. The scholars (may Allah have mercy on them) distinguished between the Friday prayer and the festivals, saying: The two sermons of Friday are before the prayer because they are a condition for the validity of the prayer, and the condition precedes the conditioned. As for the festival sermon, it is attached to the prayer, and if it is attached, the attached thing comes after the thing to which it is attached. Then, the festival sermon is not like the Friday sermon, meaning it is not two sermons with sitting between them, and most of the hadiths indicate that it is one sermon.
Then in this hadith is evidence for the honor the Companions (may Allah be pleased with them) showed the Prophet (peace and blessings be upon him), because when he descended and turned toward the women, they stood up, as is the custom of people when one whom they honor passes by them. But he made them sit, meaning he said: "Sit in your places," then he advanced to the women and admonished them.
And in his saying: is an indication that he used to preach from an elevated place, and that is the case, but it was not the pulpit that was in the mosque, but rather something else. The pulpit was brought out or used to be brought out with it afterwards, but in the festival, perhaps he would place a stone or something similar to stand on to be elevated.
And in it is also evidence that a person should, when he narrates something and finds what strengthens his narration, mention that. This is in his saying: This is similar to the continuous chain (musalsal), and the continuous chain gives the hadith strength.
And in it is also evidence that the festival preacher should go to the women to preach to them. This was clear in the past, but in our current time, women listen to the men's sermon as if there were a barrier between them, using loudspeakers. Based on this, it appears that there is no need to go to them and preach to them, except if he sees that he needs to go to them, perhaps so they can ask questions or something similar.
And in it is the Prophet's (peace and blessings be upon him) confirmation of this verse: He confirmed to the women: Are you upon that or not? So they answered that they were upon that. His saying: This restriction does not have a legal implication, meaning that the Messenger may command other than what is known, but this is an explanation of the reality, that he (may Allah's prayers and peace be upon him) does not command except what is known, like his saying: , and it is known that he does not call people except to what is in their good and their life. So he took their pledge and sought forgiveness for them from Allah, for Allah is Forgiving, Merciful. He said to them: "Are you upon that," to the end of it.
And in it is also the virtue of this woman who stood up—and she is an unknown woman, it is not known who she was—and said: "Yes, O Prophet of Allah," and none of them opposed her. And in it is the permissibility of ransoming another with one's father and mother, due to his saying (peace and blessings be upon him): But is this permissible if the parents are alive and are Muslims? It appears not, it is not permissible, because if he says: "My father and mother be a ransom for you" and they are alive Muslims, it means he has preferred others over them, and this is a type of undutifulness to parents. As for the Messenger (peace and blessings be upon him), it is known that his parents died before he was sent, and that they died upon disbelief, so his father was a disbeliever who died upon disbelief, and his mother likewise. The evidence for this is in the two Sahihs and others: , and as for his mother, it is the same, for .
And in it is also evidence for encouraging women to give charity, because in a context other than this, the Prophet (peace and blessings be upon him) encouraged them to give charity and said: , then he said: "I have not seen among those deficient in intellect and religion..." and perhaps the author is citing it on this basis.
And in this hadith is evidence for the permissibility of gold rings, due to his saying: , and this is if it is established that these rings were of gold, because they might have been of silver, but in other hadiths there is what indicates that they were of gold. With this, there is evidence in that for the permissibility of wearing gold rings. Some scholars have cited this as a consensus, and our Shaykh 'Abd al-'Aziz ibn Baz (may Allah grant him understanding) ruled on the anomaly of the hadiths narrated regarding the prohibition of wearing gold rings, and said: They are anomalous hadiths upon which no action is taken. Some scholars said: They were before the permission. And some scholars said: They are to be understood as applying to tightness and lack of means, and that in this case women should not wear gold but spend it on what need requires.
Al-Fatkh: In our custom, this is a term for a ring with a stone, but the scholars said that al-fatkh are large rings.
And in it is evidence that a woman's voice is not an 'awrah, because this woman spoke in the presence of the Prophet (peace and blessings be upon him) and Bilal was with him, and he did not forbid her from doing so. This is what the Qur'an indicated where it said: , and it did not say: "Do not speak in the presence of men," but it said: , and on this basis, if a woman addresses a man without softening her speech, there is no harm, except if fitnah is feared, then it is not permissible, such as if a man meets a woman in the market and starts talking to her without need, then this is not permissible. And for every situation there is a specific ruling, and every person is addressed according to his condition. A woman who stops a person to ask him for a ruling on an issue is not like a woman who stops a young man to make an appointment to go out with him; there is a great difference between them.