more helpful to him. If he does not do so, it is recommended that he keep his limbs still, either by placing his right hand over his left, or by dropping them both still at his sides (27). It is recommended that he begin with the praise of Allah (Hamd) before the exhortation (Maw'izah), because the Prophet (peace and blessings of Allah be upon him) used to do that, and because any matter of importance that does not begin with the praise of Allah is devoid of blessing (abtar). Then he should follow it with the prayer upon the Prophet (peace and blessings of Allah be upon him), then he exhorts. If he reverses this, it is valid, for the intended purpose is achieved. It is recommended that in his sermon he be measured, clear, and eloquent, not rushing through it nor dragging it out, and that he be humble, taking heed of what he exhorts the people with; for it has been narrated from the Prophet (peace and blessings of Allah be upon him) that he said: "A group of people were shown to me whose lips were being cut with scissors of fire. It was said to me: These are the preachers from your nation who say what they do not do" (28).
Section: Ahmad was asked about one who recites the Surah of Al-Hajj [reciting it] (29) on the pulpit; does it suffice him? He said: No. People have always preached by praising Allah the Almighty and invoking blessings upon the Messenger of Allah (peace and blessings of Allah be upon him). He said: There is no sermon except as the Prophet (peace and blessings of Allah be upon him) preached, or a complete sermon, and because this is not called a sermon and does not meet its conditions. If he recites verses containing the praise of Allah the Almighty, the exhortation, and invokes blessings upon the Prophet (peace and blessings of Allah be upon him), it is valid because the conditions are met.
Section: If he recites a verse of prostration (Sajdah) during the sermon, if he wishes, he may descend and prostrate, or if it is possible to prostrate on the pulpit, he should prostrate upon it. If he omits the prostration, there is no blame, as Umar did so and omitted it (30). Al-Shafi'i held this view. Uthman, Abu Musa, Ammar, Al-Nu'man ibn Bashir, and Uqbah ibn Amir also omitted it. The companions of the school of opinion (Ashab al-Ra'y) held this view, because prostration in their view is obligatory (31).
= Ahmad, in: Al-Musnad 4/212. (27) In [copies] A and M: "ma'a" (with). (28) Recorded by Imam Ahmad, in: Al-Musnad 3/120, 231, 239. (29) In M: "'an qira'at" (about the recitation of). (30) Omitted from the original manuscript. It was recorded by Al-Bayhaqi, in: The Chapter on the Imam reciting a verse of prostration on the pulpit, from the Book of Jumu'ah. Al-Sunan al-Kubra 3/213. (31) However, it is obligatory with delay. See: Al-Ikhtiyar 1/96.
أعْوَنُ له؛ فإن لم يَفْعَلْ، فَيُسْتَحَبُّ أنْ يُسَكِّنَ أطْرَافَهُ، إمَّا أن يَضَعَ يَمِينَهُ على شِمَالِه، أو يُرْسِلَهُما سَاكِنَتَيْنِ إلى (٢٧) جَنْبَيْهِ. ويُسْتَحَبُّ أنْ يَبْدَأَ بالحَمْدِ قبلَ المَوْعِظَةِ؛ لأنَّ النَّبِيَّ -صلى اللَّه عليه وسلم- كان يَفْعَلُ ذلك، ولأنَّ كُلَّ أَمْرٍ ذِى بَالٍ لا يُبْدَأُ فيه بحَمْدِ اللهِ فهو أبْتَرُ، ثم يُثنِّى بالصلاةِ على النَّبِيِّ -صلى اللَّه عليه وسلم-، ثم يَعِظُ. فإن عَكَسَ ذلك صَحَّ؛ لِحُصُولِ المقصود منه. ويُسْتَحَبُّ أن يَكُونَ في خُطْبَتِه مُتَرَسِّلًا، مُبِينًا، مُعْربًا، لا يَعْجَلُ فيها، ولا يَمْطُطُها، وأن يكونَ مُتَخَشِّعًا، مُتَّعِظًا بما يَعِظُ النَّاسَ به؛ لأنَّه قد رُوِىَ عن النَّبِيِّ -صلى اللَّه عليه وسلم- أنَّه قال: "عُرِضَ عَلَيَّ قَوْمٌ تُقْرَضُ شِفَاهُهُم بمَقَارِيضَ مِنْ نارٍ، فقِيلَ لي: هَؤُلَاءِ خُطَبَاءُ مِنْ أُمَّتِكَ يَقُولُونَ ما لا يَفْعَلُونَ" (٢٨).
فصل: سُئِلَ أحمدُ [عن مَن قرأَ] (٢٩) سورة الحَجِّ على المِنْبَرِ، أيُجْزِئُه؟ قال: لا. لم يَزَلِ النَّاسُ يَخْطُبُونَ بالثَّنَاءِ على اللَّه تعالى، والصلاةِ عَلَى رسولِ اللهِ صَلَّى اللهُ عليه وسَلَّمَ. وقال: لا تَكُونُ الخُطْبَةُ إلَّا كما خَطَبَ النَّبِيُّ -صلى اللَّه عليه وسلم-. أو خُطبَةً تَامَّة ولأنَّ هذا لا يُسَمَّى خُطْبَةً، ولا يَجمَعُ شُرُوطَها. وإنْ قَرَأ آياتٍ فيها حَمْدُ اللَّه تعالى، والمَوْعِظَةُ، وصَلَّى على النَّبِيِّ -صلى اللَّه عليه وسلم-، صَحَّ؛ لاجْتِمَاعِ الشُّرُوطِ.
فصل: وإن قَرَأَ السَّجْدَةَ في أثْناء الخُطْبَةِ، فإن شَاءَ نَزَلَ فسَجَدَ، وإن أمْكَنَ السُّجُودُ على المِنْبَرِ، سَجَدَ عليه. وإن تَرَكَ السُّجُودَ، فلا حَرَجَ، فَعَلَه عمرُ وتَرَكَ (٣٠). وبهذا قال الشَّافِعِيُّ. وتَرَكَ عثمانُ، وأبو مُوسى، وعَمَّارُ، والنُّعْمَانُ بن بَشِيرٍ، وعُقْبَةُ بن عَامِرٍ. وبه قال أصْحَابُ الرَّأْىِ؛ لأنَّ السُّجُودَ عِندَهم وَاجِبٌ (٣١).
= أحمد، في: المسند ٤/ ٢١٢.(٢٧) في أ، م: "مع".(٢٨) أخرجه الإِمام أحمد، في: المسند ٣/ ١٢٠، ٢٣١، ٢٣٩.(٢٩) في م: "عن قراءة".(٣٠) سقط من: الأصل.وأخرجه البيهقي، في: باب الإِمام يقرأ على المنبر آية السجدة، من كتاب الجمعة. السنن الكبرى ٣/ ٢١٣.(٣١) لكنه يجب على التراخى. انظر. الاختيار ١/ ٩٦.
