in Al-Musnad, and Ibn Majah (15). Abu Bakr ibn Abi Shaybah also narrated it with his chain of narration from Abu Hurayrah, as did Ibn Abbas, who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "Whoever speaks on the day of Jumu'ah while the Imam is delivering the khutbah is like a donkey carrying books." Recorded by Ibn Abi Khaythamah (16). As for what they used as evidence, it is possible that it is specific to the one who speaks to the Imam, or to whom the Imam speaks, because one does not become preoccupied by that from listening to his khutbah. For this reason, the Prophet (peace and blessings of Allah be upon him) asked if [the man] had prayed, and he answered him. Umar also asked Uthman when he entered while he was delivering the khutbah, and he answered him. Thus, it is necessary to interpret their reports in this manner, reconciling the reports and harmonizing them, and it is not valid to use others as an analogy to them because the Imam's speech does not take place during [his khutbah, unlike] (17) others. If it were assumed that there is a contradiction, then adhering to our hadith is more appropriate, because it is the statement of the Prophet (peace and blessings of Allah be upon him) and his explicit text, while the other is his silence, and the explicit text is stronger than silence.
Section: There is no difference between the one who is near and the one who is far, due to the generality of what we have mentioned. It has been narrated from Uthman, may Allah be pleased with him, that he said: 'The one who is near hears and remains silent, and the one who is far remains silent; for the one who remains silent and does not hear has the same portion as the one who hears.' Abdullah ibn Amr also narrated from the Prophet (peace and blessings of Allah be upon him) that he said: "Three people attend Jumu'ah: a man who attends it engaging in idle talk, and that is his portion from it; a man who attends it supplicating, so he is a man who has called upon Allah—if He wills, He will grant him, and if He wills, He will withhold from him; and a man who attends it with silence and composure (18), not stepping over the neck of a Muslim and not harming anyone, so it is an expiation until the Jumu'ah that follows, plus the addition of three days.
(15) Recorded by Ibn Majah in: The Chapter on what has been narrated regarding listening to the khutbah and remaining silent for it, from the Book of Establishing Prayer. Sunan Ibn Majah 1/353. And Imam Ahmad in: Al-Musnad 5/143, 198. (16) Recorded by Imam Ahmad in: Al-Musnad 1/230. And Ibn Abi Shaybah in: The Chapter on speaking when the Imam ascends the minbar and delivers the khutbah, from the Book of Prayers. Musannaf Ibn Abi Shaybah 2/125. (17) In [M]: "al-khutbatu khilafu" (the khutbah [is] contrary [to]). (18) In the original: "wa-sukut" (and silence).
في "المُسْنَدِ"، وابنُ مَاجَه (١٥). ورَوَى أبو بكرِ بن أبي شَيْبَةَ، بإسْنَادِه، عن أبي هُرَيْرَةَ نَحْوَه، وعن ابنِ عَبَّاسٍ، قال: قال رسولُ اللهِ -صلى اللَّه عليه وسلم-: "مَنْ تَكَلَّمَ يَوْمَ الجُمُعَةِ، والإِمَامُ يَخْطُبُ، فهُوَ كَمِثْلِ الْحِمَارِ يَحْمِلُ أسْفَارًا". رَوَاهُ ابنُ أبي خَيْثَمَةَ (١٦). وما احْتَجُّوا به، فيَحْتَمِلُ أنَّه مُخْتَصٌّ بمن كَلَّمَ الإِمامَ، أو كَلَّمَهُ الإِمامُ؛ لأنَّه لا يَشْتَغِلُ بذلك عن سَمَاعِ خُطْبَتِه، ولذلك سألَ النَّبِىُّ -صلى اللَّه عليه وسلم- هل صَلَّى؟ فأجابَهُ. وسَألَ عمرُ عُثمانَ حين دَخَلَ وهو يَخْطُبُ، فأجَابَه، فتَعَيَّنَ حَمْلُ أخْبَارِهم على هذا، جَمْعًا بين الأخْبَارِ، وتَوْفِيقًا بينها، ولا يَصِحُّ قِيَاسُ غيرِه عليه؛ لأنَّ كلامَ الإِمامِ لا يكونُ في حالِ [خُطْبتِه بخِلافِ] (١٧) غيرِه، وإن قُدِّرَ التَّعَارُضُ فالأخْذُ بحَدِيثِنَا أوْلَى؛ لأنَّه قولُ النَّبِيِّ -صلى اللَّه عليه وسلم- ونَصُّهُ، وذلك سُكُوتُه، والنَّصُّ أقْوَى من السُّكُوتِ.
فصل: ولا فَرْقَ بين القَريبِ والبَعِيدِ؛ لِعُمُومِ ما ذَكَرْنَاه، وقد رُوِىَ عن عثمانَ، رَضِىَ اللهُ عنه، أنَّه قال: من كان قَرِيبًا يَسْمَعُ ويُنْصِتُ. ومن كان بَعِيدًا يُنْصِتُ؛ فإنَّ لِلْمُنْصِتِ الذي لا يَسْمَعُ مِن الحَظِّ ما لِلسَّامِعِ، وقد رَوَى عبدُ اللهِ بن عَمْرٍو، عن النَّبىِّ -صلى اللَّه عليه وسلم-، قال: "يَحْضُرُ الجُمُعَةَ ثَلَاثَةُ نَفَرٍ، رَجُلٌ حَضَرَها يَلْغُو، وهو حَظُّهُ مِنْهَا، ورَجُلٌ حَضَرَها يَدْعُو، فَهُوَ رَجُلٌ دَعَا اللهَ، فَإنْ شَاءَ أعْطَاهُ، وإن شَاءَ مَنَعَهُ، ورَجُلٌ حَضَرَها بإنْصَاتٍ وسُكُونٍ (١٨)، ولم يَتَخَطَّ رَقَبَةَ مُسْلِمٍ، ولم يُؤْذِ أحَدًا، فَهِىَ كَفَّارَةٌ إلَى الجُمُعَةِ الَّتِى تَلِيها، وزيَادَةُ ثَلَاثَةِ أيَّامٍ،
(١٥) أخرجه ابن ماجه، في: باب ما جاء في الاستماع للخطبة والإِنصات لها، من كتاب إقامة الصلاة. سنن ابن ماجه ١/ ٣٥٣. والإمام أحمد، في: المسند ٥/ ١٤٣، ١٩٨.(١٦) أخرجه الإِمام أحمد، في: المسند ١/ ٢٣٠. وابن أبي شيبة، في: باب في الكلام إذا صعد الإِمام المنبر وخطب، من كتاب الصلوات. مصنف ابن أبي شيبة ٢/ ١٢٥.(١٧) في م: "الخطبة خلاف".(١٨) في الأصل: "وسكوت".
