Ibn Mas'ud narrated, saying: 'I came to the Messenger of Allah (peace and blessings of Allah be upon him) while he was praying and greeted him, but he did not return the greeting to me. I was overcome by what had happened previously and what was happening at that moment. When the Messenger of Allah (peace and blessings of Allah be upon him) finished the prayer, he said: "Indeed, Allah brings about from His command whatever He wills, and Allah has brought about that you should not speak during prayer." Then he returned the greeting to me' (57). Suhayb also narrated, saying: 'I passed by the Messenger of Allah (peace and blessings of Allah be upon him) while he was praying and greeted him, and I spoke to him, so he returned it with a gesture.' Some of the narrators said: 'I only know him to say, "a gesture with his finger"' (58). From Ibn 'Umar, he said: 'The Messenger of Allah (peace and blessings of Allah be upon him) went out to Quba', and he prayed in it.' He said: 'The Ansar came to him and greeted him while he was praying.' He said: 'I said to Bilal: "How did you see the Messenger of Allah (peace and blessings of Allah be upon him) return the greeting to them when they greeted him while he was praying?"' Ya'qub said: 'Like this.' And he spread out his palm, placing its inner part facing downward and its back facing upward. Al-Tirmidhi said: 'Both hadiths are authentic.' They were narrated by Abu Dawud (59), and al-Athram, and we have mentioned this in what has passed.
Section: If a group of people enters upon a group who are praying, and Ahmad was asked about a man who enters upon people while they are praying: 'Should he greet them?' He said: 'Yes.' Ibn al-Mundhir narrated from Ahmad that he greeted a person who was praying. Ibn 'Umar did the same. 'Ata', Abu Mijlaz, al-Sha'bi, and Ishaq disliked it because the person praying might make a mistake and return the greeting with speech (60). Malik narrated in his Muwatta' (61) that Ibn 'Umar greeted a man who was praying, and the man returned the greeting, so Ibn 'Umar returned to him and forbade him from doing that. Those who held the view of its permissibility cited as evidence the statement of Allah the Almighty: "But when you enter houses, give greetings of peace to each other" (62), meaning, to the people of your religion. Also, because the Prophet (peace and blessings of Allah be upon him), when his companions greeted him, returned the greeting to them with a gesture and did not disapprove of that from them.
(57) See the authentication (takhrij) of the hadith: "Indeed, in prayer there is a preoccupation" in the footnotes of the previous page. (58) Previously mentioned on page 412. (59) In: Chapter on returning the greeting in prayer, from the Book of Prayer. Sunan Abi Dawud 1/212. (60) In A and M: "the greeting". (61) We did not find it in the copy of the Muwatta' that is in our possession. (62) Surah al-Nur 61.
روَى ابنُ مسعودٍ، قال: فقَدِمْتُ علَى رَسُولِ اللهِ -صلى اللَّه عليه وسلم- وهو يُصَلِّي، فَسَلَّمْتُ عليه. فلم يَرُدَّ علىَّ السَّلامَ، فأخَذَنِى ما قَدُمَ وما حَدَثَ، فلمَّا قَضَى رسولُ اللهِ -صلى اللَّه عليه وسلم- الصَّلاةَ قال: "إِن اللهَ يُحْدِثُ مِن أَمْرِهِ مَا يَشَاءُ، وإنَّ اللهَ قَدْ أحْدَثَ أنْ لَا تَكَلَّمُوا فِي الصَّلاةِ". فَرَدَّ عَلَىَّ السَّلامَ (٥٧). وقد رَوَى صُهَيْب، قال: مَرَرْتُ برسولِ اللهِ -صلى اللَّه عليه وسلم- وهو يُصَلِّي، فَسَلَّمْتُ عليه، وكَلَّمْتُه فَردَّ إشَارَةً. قال بعضُ الرُّوَاةِ: ولا أعْلَمُه إلَّا قال إشارَةً بإصْبَعِه (٥٨). وعن ابْنِ عمرَ، قال: خَرَجَ رسولُ اللهِ -صلى اللَّه عليه وسلم- إلى قُبَاءَ، فصَلَّى فيه قال: فجاءَتْه الأنْصارُ فَسَلَّمُوا عليه وهو يُصَلِّي، قال: فقلتُ لِبِلالٍ: كيف رأيتَ رسولَ اللهِ -صلى اللَّه عليه وسلم- يَرُدُّ عليهم حين كانوا يُسَلِّمُونَ عليه وهو يُصَلِّي؟ قال يَعْقُوبُ: هكذا. وبَسَطَ - يَعْنِى كَفَّه - وجَعَلَ بَطْنَه أسْفَلَ، وظَهْرَه إلى فَوْقَ. قال التِّرمِذِيّ: كِلَا الحَدِيثَيْنِ صَحِيحٌ. رَوَاهما أبو دَاوُدَ (٥٩)، والأثْرَمُ، وقد ذكرْنا ذلك فيما مَضَى.
فصل: وإذا دَخَلَ قَوْمٌ على قَوْمٍ وهم يُصَلُّونَ، فَسُئِلَ أحمدُ عن الرَّجُلِ يَدْخُلُ على القَوْمِ وهم يُصَلُّونَ، أَيُسِلِّمُ عليهِم؟ قال: نعم. ورَوَى ابنُ المُنْذِرِ عن أحمدَ أنَّه سَلَّمَ على مُصَلٍّ. وفَعَل ذلك ابنُ عمرَ، وكَرِههُ عَطَاءٌ، وأَبُو مِجْلَزٍ، والشَّعْبِيُّ، وإسْحَاقُ؛ لأنَّه رُبَّما غَلِطَ المُصَلِّى فرَدَّ عليه كلامًا (٦٠). وقد رَوَى مالِكٌ في مُوَطَّإِهِ (٦١): أنَّ ابْنَ عمرَ سَلَّمَ على رَجُلٍ وهو يُصَلِّي، فَرَدَّ عليه السَّلامَ، فرَجَع إليه ابْنُ عمرَ، فَنَهَاهُ عن ذلك، ومَنْ ذَهبَ إلى تَجْوِيزِه احْتَج بِقولِ اللَّه تِعالى: {فَإِذَا دَخَلْتُمْ بُيُوتًا فَسَلِّمُوا عَلَى أَنْفُسِكُمْ} (٦٢) أي على أهلِ دِينِكم، ولأنَّ النَّبِيَّ -صلى اللَّه عليه وسلم- حين سَلَّمَ
(٥٧) انظر تخريج حديث: "إن في الصلاة لشغلا" في حواشى الصفحة السابقة.(٥٨) تقدم في صفحة ٤١٢.(٥٩) في: باب رد السلام في الصلاة، من كتاب الصلاة. سنن أبي داود ١/ ٢١٢.(٦٠) في أ، م: "السلام".(٦١) لم نجده في نسخة الموطأ التي بين أيدينا.(٦٢) سورة النور ٦١.
