Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (5/146)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

with a chain of transmission subject to criticism, whose apparent wording indicates that he delivered two sermons (1). Yet whoever examines the sunnah authentically established in the two Sahihs and elsewhere will find that the Prophet ﷺ delivered only one sermon (2). After completing the first sermon, however, he went over to the women and admonished them. If this is taken as a basis for the legitimacy of two sermons, it is possible, though unlikely, since he went down to the women and addressed them only because the sermon had not reached them—this is one possibility.

Another possibility is that the sermon had reached them, but that he wished to single them out for special attention. This is why he addressed them directly and admonished them concerning matters particular to them.

LIKE THE TWO FRIDAY SERMONS …

His statement, “Like the two Friday sermons,” means that he delivers two sermons like the two Friday sermons with respect to their rulings, even regarding the prohibition of speaking, though not with respect to the obligation of attending. Attendance at the Friday sermon is obligatory, due to the saying of Allah Most High:

“O you who believe! When the call is made for prayer on Friday, then hasten to the remembrance of Allah and leave off trade.” [Surah al-Jumu‘ah 62:9]

As for the two Eid sermons, attendance is not obligatory. Rather, a person may leave immediately after the prayer, though it is better for him to remain, [for the Prophet ﷺ said: “We are delivering a sermon, so whoever wishes to remain seated for the sermon may remain, and whoever wishes to leave may leave” (3).] If he remains, however, it is forbidden for him to speak.

(1) Its wording, on the authority of Jabir, is: “The Prophet, peace and blessings be upon him, went out on the day of Eid al-Fitr or Eid al-Adha and delivered the sermon standing; then he sat briefly and stood again.” Narrated by Ibn Majah in his Sunan (1289). Al-Busiri graded it weak in his Zawa'id. (2) Its sourcing has preceded on p. 114. (3) Narrated by Abu Dawud (1155), al-Nasai (3/185), Ibn Majah (1290), Ibn Khuzaymah (1462), al-Hakim (1/295), and al-Bayhaqi (3/301), on the authority of Abdullah ibn al-Saib, may Allah be pleased with him. Al-Hakim said: “Authentic according to the criteria of the two Shaykhs, though they did not narrate it.” Ibn al-Turkumani also authenticated it in al-Jawhar al-Naqi (3/301).

بإسناد فيه نظر، ظاهره أنه كان يخطب خطبتين (١)، ومن نظر في السنّة المتفق عليها في الصحيحين وغيرهما تبين له أن النبي ﷺ لم يخطب إلا خطبة واحدة (٢)، لكنه بعد أن أنهى الخطبة الأولى توجه إلى النساء ووعظهنّ، فإن جعلنا هذا أصلاً في مشروعية الخطبتين فمحتمل، مع أنه بعيد؛ لأنه إنما نزل إلى النساء وخطبهنّ لعدم وصول الخطبة إليهن وهذا احتمال. ويحتمل أن يكون الكلام وصلهن ولكن أراد أن يخصهنّ بخصيصة، ولهذا ذكرهنّ ووعظهنّ بأشياء خاصة بهنّ. كَخُطْبَتَي الجُمُعَةِ .......... قوله: «كخطبتي الجمعة»، أي: يخطب خطبتين كخطبتي الجمعة في الأحكام حتى في تحريم الكلام، لا في وجوب الحضور، فخطبة الجمعة يجب الحضور إليها؛ لقوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ﴾ [الجمعة: ٩]، وأما خطبتا العيد فلا يجب الحضور إليهما؛ بل للإنسان أن ينصرف من بعد الصلاة فوراً لكن الأفضل أن يبقى [لقول النبي ﷺ: «إنا نخطب فمن أحب أن يجلس للخطبة فليجلس، ومن أحبّ أن يذهب فليذهب» (٣)] وإذا بقي حرم عليه الكلام.

(١) ولفظه عن جابر: «خرج النبي ﷺ يوم فطر أو أضحى، فخطب قائماً، ثم قعد قعدة ثم قام». أخرجه ابن ماجه في «سننه» (١٢٨٩)، وضعفه البوصيري في «زوائده». (٢) سبق تخريجه ص (١١٤). (٣) أخرجه أبو داود (١١٥٥)؛ والنسائي (٣/ ١٨٥)؛ وابن ماجه (١٢٩٠)؛ وابن خزيمة (١٤٦٢)؛ والحاكم (١/ ٢٩٥)؛ والبيهقي (٣/ ٣٠١) عن عبد الله بن السائب ﵁. وقال الحاكم: «صحيح على شرط الشيخين، ولم يخرجاه». وصححه ابن التركماني في «الجوهر النقي» (٣/ ٣٠١).