When the Messenger shallallaahu 'alaihi wasallam was down then Ubay said to him, "You do not get from Jum'atanmu except vanity." So when the Prophet shallallaahu' alaihi wasallam contrary, I (Abu Darda ') came to him, then I tell about earlier. Then the Prophet shallallaahu 'alaihi wasallam said, "Ubay true, When you hear imammu berkhutbah, hush thee, so he finished." (Narrated by Ibn Majah and Ahmad in al-Musnad no. 21 627 and 21 184 which by muhaqqiqnya Al-Zain declared saheeh isnad )

Ibn Abdilbarr rahimahullaah said, "There is no difference of opinion between the jurists' attention to the country about the necessity of silence for the people who heard the sermon," (Al-Istidzkar: 5 / 43). But after it was mentioned a difference of opinion among some mutaakhirin, but was not considered a difference that is recognized as contrary to the saheeh texts. As mentioned in the madhhab Syafi'iyah, Inshat (silent listening to the sermon) is mustahab and not mandatory. Imam Nawawi in Al-Majmu ': 4 / 523 mentions, in this inshat law there are two famous opinions. But what is authentic in these schools, that this inshat mustahab (recommended), not mandatory. (Al-Majmu ': 4 / 523)

There is a history of Ahmad in al-Mughni (3 / 194), are not forbidden to speak.

Jumhur While scholars have argued, are forbidden to talk during the sermon delivered. And inshat when it is mandatory. While madhab Hanafi opinion, speaks during sermon makruh tahrim though it be a amar ma'ruf, exalt, or the other. (Al-Bahr al-Raaiq: 2 / 168)

In the book of al-Mudawwanah stated, "If the priest berkhtubah, it was also obliged to cut off talks, facing him, and still listen to it." (Al-Jalil Mawahib: 2 / 530)

When did Prohibition Talking It Effective?

Indeed ban talking here only apply when the sermon. Hence before the sermon starts allowed to speak even though the priest was sitting on the dais. Likewise, when the priest had ended his sermon, be allowed to speak before the prayers began.

Imam Malik narrated in al-Muwatha ', from al-Quradzi Tsa'labah, they were at the time of Umar bin Khattab prayers on Friday that Omar out. So when Omar was out and sat on the dais, and the muezzin call to prayer, we sat chatting. Then when the muezzin Umar stood silent and deliver sermons, we were all quiet and none of us spoke.

Ibn Syihab said, "The release of the priest cut the prayer, while his words break the word (jama'ah)." (Al-Hawalik Tanwir, p.. 125)

This is the schools' Ata, Thawus, Bakr al-Muzani, al-Nakha'i, al-Shafi'i, Ishaq, Ya'kub, Muhammad and also narrated from Ibn Umar.

While talking in between two sermons, there she opinions. In the al-Mughni mentioned, al-Hasan al-Basri allow it. Meanwhile, Malik, al-Shafi'i, Ishaq al-Auza'i and forbade it. (Al-Mughni, Ibn Qudama: 2 / 200)

Who's Talking Allowed

There are several conditions that are allowed to speak while the priest delivered his sermon. Namely:

1. For people who do not hear his sermon the priest by the distance or deaf or other causes, he should busy themselves dhikr and prayer, without disturbing the other. narrated by Abdurrazaq in Mushannafnya (3 / 213), from Ibn Juraij said, "I asked 'Ata,' I do not hear (speech sounds) of the priests. May I glorify, bertahlil, and prayed to God for myself and my family and I call them by their names? 'He replied,' Yes (fine) '. "

Ibn Qudama in al-Mughni (2 / 167) states, "For people who are far away so that dhikr to Allah Ta'ala, reading the Qur'an, the Prophet bershalawat shallallaahu 'alaihi wasallam, and do not raise (harden) voice."

2. When the priest came out of the sermon proper provisions, such as talking vanity, the illicit praise praised, denounced the people who should not be censured, or like him. So the congregation is not required to quiet, he may speak. Is Sa'id bin Jubair, al-Nakha'i, al-Sya'bi, Ibrahim Ibn Muhajir, and Abu Burdah speak when al-Hajjaj her sermon. They said, "We are not commanded silence to this." (See: Al-Mughni 2/165-166, al-Syarhu Shaghir al-Imam al-Dardiri owned al-Maliki's 1 / 183, and a-Bahru al-Raaiq belong to Ibn Najim al-Hanafi 2 / 160).

This opinion is also shared by Ibn Hubaib, al-Lakhmi, Ibn al'-Arabi, and al-Dasuqi of scholars Malikiyah (See: al-Taaj wa al-Iklil by al-Maliki Mawaq 2 / 550 and al-Dasuqi Hasyiyah 1 / 615).

3. People who spoke to the priest as a lavatory or a priest to talk with him. This is based on the hadith of al-Salik Ghathafani, he entered the mosque on Friday when the Prophet shallallaahu 'alaihi wasallam is berkhutbah. Then he asked, "Did you pray?" He replied, "Not yet." He said, "Get up and pray two rak!." (Narrated by al-Bukhari and Muslim)

Also based on the story of Umar bin Khattab radliyallah 'anhu when berkhutbah on Friday, suddenly Uthman ibn' Affan entrance. Umar then cut his sermon to call it and say, "Why do people cry echoed late after?" Uthman replied, "When I heard the Adhan calls, I can not do more than just wudlu 'and then leave...." (Narrated by Muslim)

In Shahihain from Anas, someone entered the mosque on Friday when the Prophet shallallaahu 'alaihi wasallam was his sermon. He said, "Yes Rasulallah, property was destroyed and supplies have been exhausted, pray to God for rain down on us." Then he raised his hands as he prayed, "O Allah sends down rain on us, O Allah sends down rain on us." (Narrated by al-Bukhari and Muslim).

Ibn al-Qayyim in al-Hadyu al-Nabawi (1 / 427) said, "He shallallaahu 'alaihi wasallam sermon disconnected because of an apparent intent, or a question from one of shabatnya then he answered and then return to continue his sermon, and perfected it."

4. Words that he must spend to help people's lives, such as a blind person would warn the wells so that he does not fall into it, or there is a snake, or a fire and a for instance. (Al-Mughni: 2 / 168) in such conditions, one must talk to save the life of the person or person's property. And Allaah knows best.

Source:www.voa-islam.com